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C.  I 


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SERMONS 


SERMONS 


JOHN  B.  ROMEYN,  D.  D. 

'A9T0R   OF    THE    PRESBYTERIAN    CHURCH    IN    CEDAR-STREET, 
NEW-YORK. 


IN    TWO    VOLUMES. 


VOL.  II. 


NEW-YORK : 

PUBLISHED  BY  EASTBURN,  KIRK,  &  CO. 

J.  SeymovT,  pHnter,  49  John-street. 


1816. 


CONTENTS  OF  VOL.  II. 


SERMON  I. 
Tlie  conslraining  influence  of  ChrisVs  love,     pg,e 
2  Corinlhians  V.  14 — 17.      -         -         1 

SERMON  II. 
The  Redeemer''s  tears  over  lost  sinners. 

Luke  xix.  41,42.  -         -         34 

SERMON  III. 
The  same  subject  continued. 

Luke  xix.  41, 42.  -         -         55 

SERMON  IV. 
God^s  controversy  with  his  people, 

Micah  vi.  3.     -         -         -         TG 

SERMON  V. 
The  only  safety  in  the  hour  of  danger. 

Hebrews  xi.  28.  -         -         96 

SERMON   VI. 
The  difference  between  believers  and  the  men  of  the  world. 

Numbers  xxiii.  9.  -         -       121 

SERMON  VIL 
The  nature  and  consequences  of  spiritual  idolatry. 

Hosea  iv.  17.     -         -         -       146 

SERMON  VIII. 
The  character  of  Lot. 

Genesis  xiii.  10— 13,        -         -       170 

SERJVION  IX. 
The  example  of  the  Bereans  commended. 

Acts  xvii.  10— -12.         -  199 


IV  CONTENTS. 

SERMON  X. 
T/te  duly  of  well-doin^  explained  and  enforced,  page 
Galatians  vi.  9.  -         -      231 

SERMON  XI. 
The  eternal  inheritance  of  believers, 

2  Corinthians  v.  1—9.       -         -      253 

SERMON  XII. 
Christ  the  only  foundation, 

I  Corinthians  iii.  11.       -         -      292 

SERMON  XIII. 
The  duty  of  America  in  the  present  crisis, 

Hosea  V.  14.  &  vi.  1 — 3.     -         -       309 

LECTURE  I. 
The  conversion  of  Lydia, 

Acts  xvi.  13—15.  -  •      -       3r5 

LECTURE  n. 
The  conversion  of  the  Ethiopian  Eunuch. 

Acts  viii.  26 — 29.  -         -       40J 


SERMON    I. 


THE  CONSTRAINING  INFLUENCE^OF 
CHRIST'S  LOVE. 


2  CORINTHIANS  v.  14—17. 

For  the  love  of  Christ  consfraineth  us,  be- 
cause ive  thus  judge,,  that  if  one  died  for 
all,  then  were  all  dead :  and  that  he  died 
for  all,  that  they  which  live  should  not 
henceforth  live  unto  themselves,  but  unto 
him  which  died  for  them  and  rose  again. 
Wherefoi^e  henceforth  know  we  no  man 
after  the  flesh :  yea,  though  we  have 
known  Christ  after  the  flesh,  yet  now 
henceforth    know    we    him    no    more. 

VOL.  II.  2 


10  THE  CONSTRAINING   INB'LUENCE  [sEK.   I. 

Therefore  if  any  man  be  in  Christy  he 
is  a  new  creature:  old  things  are 
passed  away ;  behold,  all  things  are 
become  new. 

Festus,  the  Roman  governor,  when  Paul 
defended  himself  against  the  charges  of  his 
enemies,  said  unto  him  "  with  a  loud  voice^ 
'^  Paul,  thou  art  beside  thyself;  much  learn- 
"  ing  doth  make  thee  mad."     In  reply  "  he 
"  said,  I  am  not  mad,  most  noble  Festus ;  but 
''  speak  forth  the  words  of  truth  and  sober - 
"  ness^"     The  great  apostle  of  the  Gen- 
tiles spake  what  he  knew,  and  testified  what 
he  had  seen.     Because  he  was  not  deceived 
himself,  he  could  not  deceive  others.     His 
testimony,  however,  though  it  could  not  be 
disproved,  was  rejected.     The  Roman  go- 
vernor descended  to  the  use  of  invective — 
of  calumny — of  ridicule.    Similar  views  and 
feelings  influenced  certain  persons  in  the  Co- 
rinthian Church,  to  exhibit  Paul  as  a  weak 
zealot.     His  spotless  integrity,  his  disinter- 
ested  activity,   repelled    the   suspicion    of 
fraud.     They  therefore  charged  him  with 
being  "  beside  himself."     He  acted  so  con- 

h  Acts  xxvi.  24,  25. 


$ER.  I.]  OP  Christ's  love.  11 

trary  to  the  principles  of  Avorldly  wisdom, 
that  there  appeared  some  plausibility  in  the 
charge.     But  the  moment  he  speaks    and 
unfolds  the  motives  of  his  conduct,  that  plau- 
sibility vanishes.   We  look  for  it,  and  wonder 
what  it  was,  that  for  a  moment  made  it  in 
the  least  credible  amongst  professors  of  Je- 
sus.  "  The  love  of  Christ,"  saith  he  meekly, 
in  answer  to  the  malice  of  his  foes,  "  con- 
"  straineth  us,  because  we  thus  judge,  that  if 
^'  one  died  for  all,  then  were  all  dead  :  and 
•^  that  he  died  for  all,  that  they  which  live 
'^  should   not   henceforth   live   unto   them- 
"  selves,  but  unto  him  which  died  for  them 
"  and   rose   again.     Wherefore  henceforth 
'^  know  we  no  man  after  the  flesh :    yea, 
"  though  we  have  known  Christ  after  the 
^'  flesh,  yet  now  henceforth  know  we  him 
"  no  more.     Therefore  if  any  man   be  in 
^'  Christ,  he  is  a  new  creature  :  old  thino*s 
''^  are  passed  away  ;  behold,  all  things  are  be- 
'^  come  new."   Thus,  by  manifestation  of  the 
truth,  he  commended  himself,  not  only  to 
the  understanding,  but  to  the  conscience  of 
every  man  in  the  sight  of  God.    The  appeal 
which  he  makes  is  irresistible,  for  the  reason 
which  he  offers  is  irrefutable. 


12  THE  CONSTRAINING  INFLUENCE  [SER.  I. 

The  love  of  Christ  was  the  spring  which 
set  in  motion  all  his  affections,  and   gave 
rise  to  those  astonishing  displays  which  he 
exhibited    of   almost    every    virtue.      This 
spring  operated  in  the  hearts  of  the  other 
apostles,  and  still  operates  in  the  heart  of 
every  sincere  minister.     The  love  of  Christ 
is  the  burden  of  his  exhortations,  as  well  as 
the  principal  motive  which  he  offers  for  holy 
living.       Every  Christian  feels  this  motive  ; 
it  destroys  selfishness  ;  it  produces  holiness. 
It  is  the  grand  principle  of  a  new  life ;  of 
a  life  of  religion,  and  of  the  purest  morals. 

The  Gospel  ministry  which  dwells  much 
on  this  love,  is    not  infrequently  blamed, 
as    tending    to    loosen    our    obligations   to 
morality.     So  far  is  this  from  the  fact,  that, 
on  the  contrary,  a  Gospel  ministry,  which 
loses  sicrht  of   this  love,    or  does  not  en- 
large  on  it,  and  often  bring  it  into  view,  re- 
ally injures  the  interests  of  morality.     The 
love  of  Christ  is  the  great  and  truly  con- 
straining motive  to  the  exercise  of  all  those 
virtues   which,   whilst   they  meliorate    the 
state  of  man,  adorn  and  dignify  his  charac- 
ter.    In  this  view,  as  completely  justifying 
the  importance  attached  to  it  by  a  Gospel 


SER.  I.]  OF  Christ's  lovk.  13 

ministry,  it  will  at  this  time,  be  illustrated 
and  enforced.  To  do  this  aright,  your  at- 
tention is  solicited  to  the  following  topics  of 
discourse : 

I.  To  the  motive  itself  ; 

II.  The  manner  in  which  this  motive 
operates  upon  the  heart ;  and, 

III.  The  effects  which  it  produces  on  the 
life  and  conversation. 

I.  The  motive  itself  is  the  love  of  Christ. 

This  is  either  the  love  of  Christ  for  believ- 
ers, or  their  love  for  him.  The  first  always 
produces  the  last.  "  We  love  him,"  saidi  the 
apostle,  "  because  he  first  loved  us'."  He 
loved  us,  and  gave  himself  for  us,  a  sacrifice 
unto  death.  He  is  the  great  Shepherd  who 
laid  down  his  life  for  the  sheep.  Greater  love 
than  this  has  never  been  displayed.  Influ- 
enced by  this,  he  left  his  Father's  bosom, 
abandoned  the  glories  and  honours  of  heaven 
for  a  season,  became  an  infant  of  days, 
made  himself  of  no  reputation,  took  upon 
him  the  form  of  a  servant,  was  number- 
ed among  transgressors,  and  finally  died  the 
accursed  death  of  the  cross.  How  strono- 
this  love!    how  noble!    how  disinterested! 

c  1  John  Iv.  19. 


14  THE  CONSTRAINING  INFLUENCE  [SER.  I. 

how  godlike !  It  has  a  length,  and  breadth, 
and  depth,  and  height,  which  passeth  know- 
ledge. It  is  unparalleled  in  the  history  of 
the  world,  and  cannot  be  adequately  con- 
ceived by  the  greatest  imagination.  As  to 
its  originating  cause,  it  is  unmerited ;  as  to 
its  nature,  it  is  pure,  steady,  free  from  ca- 
price ;    as  to  its  duration,  it  is  everlasting. 

In  the  exercise  of  this  love,  Christ  may  be 
considered  as  a  Friend,  and  a  Master.  As 
a  Friend,  he  is  the  Son  of  man,  bone  of  our 
bone,  and  flesh  of  our  flesh.  He  was  made 
like  unto  his  brethren  in  all  things,  sin  ex- 
cepted, and  that  for  their  sakes.  He  is  not 
ashamed  to  own  them  as  brethren  ;  he  calls 
them  friends.  As  a  Master,  he  is  the  God 
who  made  them,  and  the  Lord  who  bought 
them.  To  him  they  are  indebted  for  their 
existence,  preservation,  temporal  mercies, 
and  covenant  blessings.  His  friendship  they 
do  not  merit  by  their  virtues,  and  against 
his  authority  they  have  rebelled.  Such  is  the 
love  of  Christ  in  its  simplest  view,  as  expe- 
rienced by  the  apostle  and  all  believers. 

II.  The  manner  in  which  this  motive 
operates  upon  the  heart,  is  the  next  thing  in 
order  to  be  considered.      This  the  apostle 


SER.  I.]  OP  Christ's  love.  15 

unfolds,  when  he  says,  "  The  love  of  Christ 
"  constraineth  us ;  because  we  thus  judge, 
'^  that  if  one  died  for  all,  then  were  all  dead  : 
''  and  that  he  died  for  all,  that  they  which 
'^  live  should  not  henceforth  live  unto  them- 
*^  selves,  but  unto  him  which  died  for  them, 
"  and  rose  again." 

The  love  of  Christ  is  exercised  towards 
sinners.  He  came  not  to  call  the  rifrht- 
eous,  but  sinners  to  repentance.  Those 
for  whom  he  died  were  dead  in  tres- 
passes and  sins.  Human  nature  was  once 
perfect,  but  is  now  corrupt.  Man  was  once 
a  noble  temple,  in  which  dwelt  the  divinity 
but  now  that  temple  is  in  ruins,  and  the 
divinity  is  retired.  "  You  come,"  says  an 
eloquent  writer',  ''  amidst  all  this  confusion, 
"  as  into  the  ruined  palace  of  some  great 
"  prince,  in  which  you  see  here  the  fragments 
"  of  a  noble  pillar;  there  the  shattered 
'^  pieces  of  some  curious  imagery ;  and  all 
^^  lying  neglected  and  useless  amongst  heaps 
of  dirt.  He  that  invites  you  to  take  a 
view  of  the  soul  of  man,  gives  you  but 
such  another  prospect,  and  doth  but 
say  to  you,   ^  Behold  the  desolation,  all 

c  Howe's  Living  Temple,  vol.  1.  p.  156.  folio  ed. 


a 


16  THE  CONSTRAINING  INFLUENCE  [SER.  I. 

"  things  rude  and  waste.'  So  that,  should 
''  there  be  any  pretence  to  the  divine  pre- 
^'  sence,  it  might  be  said,  '  If  God  be  here, 
^^  why  is  it  thus?'  The  faded  glory,  the 
"  darkness,  the  disorder,  the  impurity,  the 
"  decayed  state,  in  all  respects,  of  this  tem- 
"  pie,  too  plainly  show  the  great  Inhabitant 
^^  is  gone."  Such  is  the  state  of  man  as  he 
comes  into  the  world,  confessedly  ignorant 
of  God,  and  an  enemy  to  him.  As  such,  he 
is  exposed  to  his  justice,  and  abhorrent  to 
his  holiness.  To  rescue  him  from  this  state, 
is  the  object  of  Christ's  love.  He  offered 
in  the  councils  of  eternity  to  rebuild  the 
ruined  temple  of  human  nature,  and  to 
make  it  fit  for  the  great  Inhabitant  to  return 
to  it,  and  cheer  it  with  his  presence.  For 
this  purpose  he  came  into  our  world,  and 
humbled  himself  unto  death,  even  the  death 
of  the  cross. 

We  laid  in  the  open  valley,  with  none  to 
pity  or  to  save.  Can  these  slain  live  ?  was 
a  question  which  none  could  answer.  Jesus 
alone  has  brought  life  and  immortality  to 
light.  Through  him  the  dead  can  live,  and 
do  live.  This  was  his  design ;  not  that  man 
should  remain  spiritually  dead,  but  that  he 


sER.  I.]  OF  Christ's  love.  17 

should  be  made  spiritually  alive ;  not  that 
the  temple  of  our  nature  should  remain  in 
ruin,  but  that  it  should  be  rebuilt,  amidst  the 
shoutings  of  Grace,  grace  unto  it. 

But  how  did  he  rebuild  this  temple  ?  Not 
by  human  might  or  power,  but  by  his  Spi- 
rit. How  does  he  cause  the  dead  sinner  to 
live  ?  By  opening  his  eyes  to  see  his  con- 
dition ;  by  opening  his  heart  to  receive  the 
truth  as  it  is  in  Jesus.  His  Spirit  breathes 
upon  the  slain,  and  they  live.  Man  is  re- 
stored to  the  favour  of  his  God  ;  he  is  no 
longer  a  sinner,  but  a  saint.  His  sins  are 
pardoned,  and  he  is  accepted,  for  Christ's 
sake. 

Christ    did    not    become   incarnate   for 
himself,  but  for  us :  he  did  not  satisfy  the 
law  for  himself — he  had  not  broken  it — but 
for  us  ;  we  had  broken  it.   He  did  not  recon- 
cile himself  to  God,  for  he  was  his  well-be- 
loved Son ;  but  he  reconciled  us  to  God. 
If  the  Gospel  be  true,  '^  Christ  died  for  our 
"  sins,"  he  was  our  Surety,  the  Mediator 
between  God  and  man.     This  is  the  simple 
testimony    of  Jehovah   concerning   Christ. 
Faith  accredits  this  testimony,  and  rests  on 
it  as  the  foundation  for  pardon  and  holiness. 

VOL.  II.  3 


18         THE  CONSTRAINING  INFLUENCE    [sER.  I. 

Suiting  our  wants  exactly,  it  approves  it- 
self to  our  judgments.  Unfolding  the  most 
exalted  friendship,  and  most  unmerited  fa- 
vour, it  excites  our  warmest  and  purest  af- 
fections. 

Recollect   what  has  already   been  said^ 
that  the  love  of  Christ  is  the  love  of  a  Friend 
and  of  a  Master  :  of  a  Friend,  who  is  not 
captivated  by  any  real  or  imaginary  excel- 
lence in  us ;  of  a  Master,  whose  laws  we 
had  broken.     The  testimony  of  God  con- 
cerning Christ  exhibits  this  love.     It  says, 
"  Christ,  who  needed  not  your  love,  and 
'-'  might  justly  have  punished  your  hatred, 
"  has  died  for  jou."  This  testimony,  addres- 
sed to  the  hearts  of  sinners,  by  the  Spirit, 
has  resistless  energy.     They  feel  that  they 
are  dead,  prone  to  evil,  unable  to  do  good. 
They  feel  that  they  deserve  wrath,  and  ex- 
pect it  as  their  due.     In  the  utmost  distress 
at  the  discovery  of  their  state,  their  hands 
hang  down,  their  knees  become  feeble.  They 
are  sinking  into  the  pit,  when  the  Saviour 
is  revealed  to  them,  in  the  simple  testimony 
of  the  Gospel,  as  able  and  willing  to  save 
them.     They  hear  the  voice,  "  This  is  my 
^'^  beloved  Son."     They  look  to  him,  and 


SEK.  I.]  OF  Christ's  love.  19 

believe  on  him ;  that  is,  they  believe  he  is 
such  a  Saviour  as  they  need.  They  believe 
that  he  has  satisfied  the  broken  law,  and  ap- 
peased the  wrath  of  Jehovah ;  that  he  is  abun- 
dantly able  and  willing  to  save  them,  vile  and 
miserable  as  they  are.  Thej  love  him  as  a 
Friend,  and  honour  him  as  a  Master.  Their 
faith,  that  is,  the  cordial  credit  which  they 
give  to  God's  testimony  concerning  Christ, 
produces  this  love  and  this  honour. 

Love  to  Christ,  as  the  Friend  of  sinners,  is 
connected  with  gratitude  and  devotedness. 
Honour  to  Christ,  as  the  Master  of  his  people, 
is  intimately  allied  with  reverence  and  sub- 
mission. Such  is  the  case,  even  in  common 
worldly  matters.  Where  we  have  a  friend 
who  has  benefited  us,  we  are  grateful  for 
the  favour,  and  devoted  to  the  interests  of 
that  friend.  Where  we  lionour  a  master, 
who  has  pardoned  our  offences,  and  re- 
stored to  us  his  good  will,  we  will  reverence 
him  for  his  magnanimity,  and  submit  cheer- 
fully to  his  authority.  This  is  the  manner? 
then,  in  which  the  love  of  Christ  operates 
on  the  heart.  It  gives  a  completely  new 
direction  to  all  its  affections,  and  that  in 
perfect    subordination    to    an    enlightened 


20  THE  CONSTRAINING  INFLUENCE  [SER.  E, 

understanding.  The  love  of  Christ  has  dis- 
pelled spiritual  darkness  from  the  mind,  and^ 
as  a  necessary  consequence,  introduced  spi- 
ritual light,  with  its  inseparable  attendant^ 
purity  of  heart. 

This  love  constraineth''  believers ;  it 
fills  their  whole  soul ;  it  binds  them  to 
Christ,  as  with  chains ;  it  bears  them 
away  in  his  service,  as  by  a  torrent ;  it 
transports  them :  and  what  shall  I  add  ? 
There  is  a  force,  a  meaning  in  the  apostle's 
language,  which  baffles  description.  Be- 
lievers, however,  feel  and  realize  it.  It  is 
the  spring  which  regulates  the  machinery  of 
their  hearts.  Its  power  never  diminishes, 
unless  the  heart  grows  cold  through  tempta- 
tion and  sin.  Wealth,  honour,  pleasure, 
fame,  are  weak  motives  to  their  votaries, 
compared  with  the  love  of  Christ,  w^here  it 
is  experienced  in  its  pow  er.  It  swallows  up 
every  other  motive  :  ' '  Many  waters  cannot 
*'  quench"  the  "  love"  which  it  excites,  ^'  nei- 
"  ther  can  the  floods  drown  it ;  if  a  man  would 
*'  give  all  the  substance  of  his  house  for  love, 
"  it  would  utterly  be  contemned'." 

d  rvvsx**-  See  Doddridge's  Note  on  the  text.  Scbleus.  Lex. 
€  Solomon's  Songs  viii.  7. 


SER.  I.]  OF  Christ's  love.  21 

I  pass  on  now  to  the 

III.  And  last  particular  proposed,  which 
was,  to  unfold  the  effects  of  this  love  on  the 
life  and  conversation.  These  effects  are  thus 
described  by  the  apostle  :  "  He  died  for  all, 
"  that  they  which  live  should  not  hence- 
'^  forth  live  nnto  themselves,  but  unto 
"  him  which  died  for  them  and  rose 
"■  again.  Wherefore  henceforth  know  we 
"  no  man  after  the  flesh  :  yea,  though  we 
"  have  known  Christ  after  the  flesh,  yet 
"  now  henceforth  know  we  him  no  more. 
"  Therefore  if  any  man  be  in  Christ,  he  is 
"  a  new  creature  ;  old  things  are  passed 
"  away ;  behold,  all  things  are  become 
•^  new." 

To  live  to  ourselves,  is  to  live  in  sin  ;  to 
live  to  Christ,  is  to  live  soberly,  righteously, 
and  godly  in  this  present  world.  He  came, 
we  are  expressly  told,  "  that  he  might  re- 
"  deem  us  from  all  iniquity,  and  purify  unto 
•'  himself  a  peculiar  people,  zealous  of  good 
^^  works-^. 

To  know  any  man  after  the  flesh,  is,  in 
other  words,  to  be  swayed  by  personal  re- 

/  Tit.  ii.  14. 


22  TttE  CONSTRAmiNG  iNFLtJENCE  [sEK.  I. 

spect,  or  the  prospect  of  favour  and  the 
like,  in  our  intercourse  with  men. 

To  know  Christ  after  the  flesh,  is  to  view 
him  as  a  temporal  prince,  according  to  the 
opinions  of  the  Jews,  or  as  is  evinced 
among  professing  Christians,  to  call  him 
Lord,  but  in  works  to  deny  him.  The 
love  of  Christ  prevents  believers  from  living 
to  themselves,  or  from  knowing  Christ  or 
any  man,  after  the  flesh.  It  is  founded  upon 
a  true  knowledge  of  Christ,  of  ourselves, 
and  of  others.  It  therefore  constrains  be- 
lievers to  live  to  Christ,  who  died  for  them, 
and  rose  again. 

Recollect  what  has  been  already  said. 
We  are  dead  in  sins  ;  our  nature  is  in  ruins. 
Jesus  Christ  has  died  that  we  might  have 
life  ;  has  become  Emmanuel,  God  with  us, 
to  restore  our  nature  to  its  original  honours. 
Believers,  realizing  their  natural  state,  re- 
ceive the  testimony  of  God  concerning 
Christ  with  their  whole  heart. 

The  love  of  Christ  unfolded  in  this  testimo- 
ny excites  love,  with  its  attendants,  gratitude 
and  devotedness,  all  felt  towards  Christ,  as  the 
Friend  of  sinners.  It  produces  honour,  with 
its  attendants,  reverence  and  submission,  all 


8ER.  i^]  OF  Christ's  love.  2f3 

felt  towards  Christ,  as  a  magnanimous  Mas- 
ter.      Does  this  love  spend  its  f^rce  in  the 
heart  ?     No.     The  heart  regulates  the  life  ; 
as  the  first  is,  so  the  last  will  be.     This  love 
and  this  honour  are  both  exhibited  in  the 
public  walk  and  conversation  of  believers. 
They  are  devoted  to  his  service,  and  submit 
to  his  authority.     His  personal  excellence  is 
their  delight ;    his  government  is  their  joy. 
Has  he  died  to  redeem  them  from  sin  ?  Love 
and  gratitude,  and  devotedness  to  his  cause, 
lead  to  a  hatred  of  sin,  and  an  avoidance  of 
it.     Has  he  commanded  them  to  maintain 
good  works?  Honour,  reverence,  and  sub- 
mission to  his  law,  lead  to  fruitfulness  in 
well-doing. 

The  love  of  Christ,  like  an  exterminating 
angel,  annihilates  the  dominion  of  sin  now, 
and  it  will  hereafter  annihilate  its  very  ex- 
istence in  the  hearts  and  lives  of  believers. 
Hence  it  follows,  that  if  any  man  be  in  Christ, 
he  is  a  new  creature.  Old  things  are  done 
away,  all  things  are  become  new. 

To  be  in  Christ,  is  to  be  a  sincere  follow- 
er of  Christ.  A  sincere  follower  of  Christ  is 
a  new  creature.  He  has  undergone  a  new 
creation :    he   is  regenerated.     This   great 


24  THE  CONSTRAINING  INFLUENCE  [SER.  I. 

change  is  spiritual  in  its  nature,  and  uni- 
versal in  its  efFectSj  affecting  the  whole 
man.  It  is  a  renovation  of  the  tem- 
per ;  a  renewal  of  the  whole  soul,  after  the 
image  of  him  who  created  him.  This  image 
consists  in  knowledge,  righteousness,  and 
holiness. 

He  who  is  regenerated  is  a  new  creature 

CD 

in  his  knowledge ;  it  is  a  spiritual  know- 
led2:e,  sanctified  to  his  heart — in  his  rig-ht- 
eousness  ;  it  is  a  righteousness  flowing  from 
the  righteousness  of  faith — in  his  holiness ;  it 
is  a  holiness  originating  in  the  cleansing  effi- 
cacy of  Christ's  blood.  Thus  his  under- 
standing is  enlightened,  his  will  is  renewed, 
his  alFections  are  sanctified.  He  has  no  new 
faculties  imparted  to  him,  but  a  new  direc- 
tion is  given  to  all  his  natural  faculties. 
Old  things  are  done  away.  What  he  once 
loved  is  now  hated  ;  what  he  once  hated  is 
now  loved.  Thus  all  things  are  become 
new. 

This  great  moral  change,  originating  in 
the  love  of  Christ,  is  not  merely  a  reforma- 
tion. It  is  more  :  it  is  truly  and  emphatical- 
ly a  new  creation !  As  much  power  as  was 
exercised  in  making  something  out  of  no- 


-SER.  I.]  OF  Christ's  love.  25 

thing,  is  exercised  in  making  of  a  sinner  a 
saint. 

This  hew  creation  is  visible  to  beholders, 
it  is  visible  in  the  objects  of  desire,  in  the 
subjects  of  conversation,  in  the  tenor  of  life. 
It  produces  a  new  life  :  a  virtuous,  a  moral, 
a  holy  life.  The  love  of  Christ  felt  in  the 
heart  constrains  to  universal  obedience  of 
all  God's  precepts.  To  detail  them,  would 
be  to  detail  the  whole  system  of  duty. 
A  brief  sketch  of  them  will  be  attempt- 
ed. God  commands  us  to  love  him  and 
serve  him.  This  is  the  primary,  and  radical 
precept.  The  next  is  love  to  each  other, 
as  to  ourselves.  The  former  includes  all 
religion,  strictly  so  called,  or  the  obliga- 
tion we  are  under  to  serve  God.  The  lat- 
ter includes  all  moral  duties,  as  they  relate 
to  the  individual,  to  families,  to  states. 

As  individuals,  we  must  do  to  others 
as  we  would  be  done  by  ourselves.  We 
must  guard  our  virtue,  our  health,  our 
reputation,  our  happiness ;  avoiding  tempta- 
tion, and  striving  against  our  sinful  passions 
and  appetites ;  being  kind,  affable,  sociable,  ^ 
patient,  temperate,  chaste,  honest,  indus- 
trious. 

VOL.  II.  4 


26  THE  CONSTRAINING   INFLUENCE  [sER.  I. 

In  families,  masters  must  treat  their  ser- 
vants justly,  and  servants  must  obey  their 
masters ;  parents  must  not  provoke  their  chil- 
dren to  wrath,  and  children  must  honour  their 
parents;  husbands  must  love  their  wives, 
and  w  ives  reverence  their  husbands. 

In  states,  the  magistrate  must  be  a  terror 
to  evil-doers,  and  a  praise  to  them  that  do 
well;  subjects  must  submit  for  conscience' 
sake,  praying  for  their  rulers.  Law  must 
be  respected,  crimes  must  be  punished. 

In  the  performance  of  these  duties,  self 
must  be  denied ;  and  a  calm,  deliberate 
courage,  which  eyes  duty  as  its  object,  must 
be  displayed. 

Such  is  an  extremely  brief  sketch,  a 
hasty  outline  of  all  those  moral  duties  to 
which  the  love  of  Christ  constraineth.  It  is 
a  principle  which  overcomes  the  passions, 
and  gives  stability  and  excellence  to  right 
reason.  It  operates  in  families  to  keep  alive 
mutual  love,  and  mutual  forbearance,  thus 
cherishing  mutual  happiness.  It  operates 
in  states,  clothing  justice  with  mildness,  pre- 
serving to  the  ruler  his  dignity,  to  the  sub- 
ject his  obedience,  and  to  nations  their  con- 
sequence.     Where  it  is  realized^  it  makes  a 


5ek.  I.]  uF  Christ's  love.  27 

iaithful  servant,  a  kind  master,  an  affection- 
ate child,  an  estimable  parent,  a  tender  hus- 
band, an  endearing  wife,  an  upright  ma- 
gistrate, a  peaceable  subject,  a  sober, 
temperate,  honest,  industrious  citizen,  an 
obliging  neighbour,  a  brave  soldier ,  and  the 
best  of  friends. 

It  was  the  love  of  Christ,    that   effect- 
ed such  a  change  in  the  ancient  heathen 
who  embraced    the    Gospel.      Besides  the 
testimonies  of  the   apostles,   we  have   the 
apologies   of  ancient   fathers,    who   confi- 
dently appeal  to  this  very  fact.     "  Among 
"  us,"  saith  one,  "  men  in  the  lower  sta- 
'•  tions  of  life,  and  who  by  manual  labour 
^^  support  themselves,  and  old  women, though 
*'  they  cannot  explain  the  utility   of  their 
*'  profession  in  a  discourse,  make  it  evident 
•^  by  their   conduct.      They   do  not  recite, 
"  but  shew  their  good  works  ;  when  smitten, 
"  they  smite  not  again  ;  when  spoiled,  they 
•'  do  not  prosecute  the  offenders ;  to  those 
•^  who  ask  they  give,  and  love  their  neigh- 
"  hours  as  themselves"."     "  We  keep  not 
''  back,"  saith  anotJier^,  '•  that  which  hath 

e  Alhenagorae  Legatio  pro  Christiani^  T'olouiae,  }&?■&. 
f  Tcrtulliani  ad  Scajjulam. 


2'8  THE  CONSTRAINING  INFLUENCE  [srER.  F^ 

^^  been  deposited  in  our  hands,  we  violate 
"  no  one's  marriage  bed,  we  deal  eonscien- 
"  tiously  with  our  wards,  we  help  the  needy, 
"  'and  never  retort  evil  for  evil.  Let  those 
"  who  untruly  give  out  that  they  are  of  our 
*^  sect,  look  to  themselves ;  we  know  them 
"  not.  In  a  word,  who  is  there  that  hath 
"  aught  to  say  against  us,  and  when  is  a 
"  Christian  called  to  answer  at  law,  unless 
"  for  his  religion  ?  A  religion  which,  after 
*'  so  long  time  and  inquiry,  no  man  hath 
^'  evinced  to  be  incestuous,  or  defiled  with 
''^  blood.  For  behaviour  thus  harmless,  and 
*^  for  such  integrity,  for  righteousness,  for 
^^  modesty,  for  faithfulness,  for  truth,  for  the 
"  living  God,  are  we  burnt."  "  You  pu- 
"  nish  crimes  committed,"  saith  another, 
"  but  with  us  to  devise  sin,  is  sin ;  you  dread 
^*  the  conscious  knowledge  of  3^our  asso- 
'*  ciates,  but  we  our  own  solitary  conscience 
'^  necessarily  inherent  in  our  being.  And  to 
"  say  no  more,  the  prisons  are  crowded  with 
^'  criminals  of  your  religion  ;  but  no  Chris- 
^^  tian  is  there,  unless  he  be  either  accused 
'''  on  account  of  his  faith,  or  be  a  deserter 
^'  from  his  faiths"     In  another  place  he  says^, 

g  MiDucii  Feliciis  Octav.  Sect.  xxxv.  a  J.  Gronovio. 
Lugd.  Bat.  1709„ 


SER.  I J  OP  Christ's  love.  29 

'^  The  best  offerings  are  good  dispositions, 
"  a  pure  soul,  and  sincerity  of  speech.  He 
'^  therefore  supplicates  God,  that  studies  to 
"  be  harmless  ;  he  makes  oblations  to  God, 
"  that  abstains  from  every  dishonest  prac- 
^'  tice*;  and  he  slays  the  most  eligible  vic- 
"  tim,  that  rescues  a  human  creature  from 
'^  jeopardy.  These  are  our  sacrifices,  and 
''  the  rites  with  which  we  worship  our  God  : 
•■*  and  thus  amongst  Christians,  he  is  the 
"  most  religious  man  who  is  the  justest^"^ 

Thus  conspicuous  in  their  moral  virtues, 
they  were  no  less  so  in  the  fortitude  with 
which  they  practised  them.  The  love  of 
Christ  had  made  them  moral,  and  that  same 
love  made  them  bold.  Their  fortitude  wa» 
not  constitutional ;  it  arose  from  principle, 
was  temperate  and  determined.  They  re- 
sisted temptations,  and  displayed  a  noble 
contempt  of  death.  '^  These  foiirscore  and 
"  six  years,"  cried  Polycarp,  when  tempted 
with  the  offer  of  life  to  abandon  Christy 
"  These  fourscore  and  six  years  serve  I  him, 
"  and  he  never  wronged  me.  How  then  can 
"  I  blaspheme  my  King  and  Saviour  ?"  But 
when  the  Proconsul  persisted  in  requiring 

h  Sect,  xxxii. 


30  THE  CO N^ST RAINING   LVFLUENCE  [SER.   t. 

him  to  swear  by  the  fortunes  of  Cesar,  he 
said  "  Since  thou  ostentatiously  requirest  me 
"  to  swear  by  what  thou  sty  lest  the  fortune 
"  of  Csesar,  as  if  thou  wert  ignorant  of  what 
."  I  am,  hear  me  boldly  speak,  I  am  a  Chris- 
"  tian"." 

This  fortitude  was  not  confined  to  leaders  : 
it  was  common  to  the  company  of  believers, 
male  and  female,  children  and  adults.  The 
love  of  Christ  imparts  a  courage  which  no- 
thing can  destroy.  "  The  soldier  of  God  is 
"  not  abandoned  amidst  his  sufferings,  or 
'^  brought  to  an  end  by  death ." 

Such,  without  enlarging,  are  the  effects  of 
the  love  of  Christ  on  the  life  and  conversa- 
tion of  those  who  feel  it  in  their  hearts.  In 
vain  will  you  look  for  such  a  motive  in  mo- 
rality of  deportment,  in  the  beauty  of  virtue, 
in  a  sense  of  the  fitness  of  things,  in  a  feeling 
of  responsibility  to  God.  These  matters 
read  well  in  books,  but  affect  not  the  heart. 
Self-interest,  passion,  prejudice,  the  fear  of 
reproach  or  death,  will  destroy  the  force  of 
any  one  or  all  of  these,  in  the  majority  of 
those  who  profess  to  be  influenced  by  them. 

h  Euseb.  Hist.  Eccles.  lib.  4.  ca]».  15. 
i  Min.  Fel.     Qctar.  xxxvii. 


3ER.  I.]  OF  ermisT's  lovE.  31 

A  few  may  think  that  they  feel  their  influ- 
ence, and  hve  accordingly.  But  which  of 
these  motives,  T  would  ask,  restrains  the  sins 
of  the  heart  ?  Which  of  them  destroys  self- 
ishness, engenders  real  hatred  of  vice,  and 
a  love  of  virtue  ?  The  truth  is,  virtue  and 
vice,  out  of  the  Gospel,  have  no  determinate 
meaning.  Ancient  and  modern  philosophers 
have  all  differed  in  their  views  on  tliis  subject, 
and  that  according  to  their  passions  and  pre- 
judices. I  could  mention  names  and  quote 
opinions  of  those  who  have  been  considered 
first  in  the  schools  of  philosophy,  as  a  con- 
firmation of  the  above  assertion,  did  time 
permit,  or  inclination  prompt.  Let  it  suffice 
to  remark,  that  there  is  scarcely  a  vice,  how- 
ever gross,  which  has  not  been  dignified  with 
the  title  of  virtue,  by  one  or  other  of  these 
characters'".  In  the  Gospel  alone,  the  line 
of  difference  is  accurately  drawn,  and  the 
love  of  Christ  constrains  to  a  real  hatred  of 
one,  and  love  of  the  other. 

This  was  the  theme  upon  which  Paul  de- 
lighted to  dwell,  both  in  his  preaching  and 
writings.  He  was  not  ashamed  of  proclaiming 

m  The   reader  will    find  abundant  proof  of  this  in  Dr. 
Dwight's  two  Sermons  on  Infidelity. 


32  THE  CONSTRAINING  INFLUENCE  [SER.  li 

and  enlarging  upon  that  love  which  passeth 
knowledge.  In  thus  doing,  he  has  set  an 
example  w^hich  all  ministers  ought  to  fol- 
low. They  may  preach  the  fear  of  punish- 
ment, and  the  hope  of  reward,  till  they  are 
blind  and  deaf;  but  if  they  do  not  unfold  the 
love  of  Christ,  sinners  will  remain  sinners. 
This  is  the  grand  motive,  the  sole  persua- 
sive to  a  holy  life,  a  life  of  godliness;  as 
well  as  the  great  mean  of  softening  the  heart, 
and  constraining  sinners  to  cast  down  the 
w^eapons  of  their  rebellion". 

Without  it,  the  ruined  temple  of  our  nature 
cannot  be  restored  ;  and  unless  it  be  restored, 
God  cannot  dwell  in  it  by  his  Spirit.  Man 
must  be  pardoned  and  accepted,  before  the 
fruits  of  the  Spirit  of  God  can  be  displayed. 
And  to  what  other  source  can  we  trace  these 
fruits,  but  to  the  constraining  love  of  Christ  ? 

n  "  You  have  at  least  taught  me,  that  to  preach  Christ  is 
the  only  effective  way  of  preaching  morality  in  all  its 
branches ;  and  out  of  your  humble  cottages  have  I  gathered 
a  lesson,  which  I  pray  God  I  may  be  enabled  to  carry,  with 
all  its  simplicity,  into  a  wider  theatre,  and  to  bring  with  it 
all  the  power  of  its  subduing  efficacy  upon  the  vices  of  a 
more  crowded  population."  Chalmcr's  Address  to  the  Inha- 
bitants of  Kihnawj,  p.  43. 


SER,  l]  of  Christ's  love.  35f 

This  is  the  object  I  now  propose  to 
your  attention,  and  the  prize  I  hold  out 
for  your  exertions.  It  is  worth  all  other 
blessings,  for  it  includes  them  all.  Seek  then 
this  best  of  gifts ;  seek  after  it  as  hidden  trea- 
sure. This  love,  if  once  shed  abroad  in  the 
heart,  will  overawe  your  passions  and  ap- 
petites, those  troublers  of  man  ;  will  appease 
conscience ;  will  dilTuse  contentment  through 
the  soul ;  will  animate  in  the  discharcre  of 
duty;  will  influence  to  the  practice  of  eve- 
ry virtue  ;  will  soothe  the  soul  in  afflictions ; 
will  invigorate  it  in  danger;  will  cheer  it  in 
the  prospect  of  death.  The  love  of  Christ 
constraineth  in  every  situation  and  circum- 
stance. It  is  the  only  effectual  remedy  for 
the  corruptions  of  our  nature,  and  the  disor- 
ders of  our  fallen  state. 

May  we  ever  feel  its  power  in  our  own 
souls.  May  the  consolations  which  it  imparts 
support  us  through  life ;  and  may  we  realize 
the  hope  it  here  produces,  in  our  Father  s 
kingdom.     Amen. 


VOL.  IL  5 


SERMON    11. 


THE  REDEEMER'S  TEARS  OVER  LOST 
SINNERS  „. 


LUKE  XIX.  41,  42. 

And  when  he  was  come  near^  he  beheld  the 
city,  and  wept  over  it,  saying^  If  thou 
hadst  known,  even  thou,  at  least  in  this 
thy  day,  the  things  which  belong  unto 
thy  peace  !  but  noiv  they  are  hid  from 
thine  eyes. 

As  our  Lord  was  God  manifest  in  tne  flesh, 
so  in  his  conduct  were  discernible,  evident 
marks  of  divinity  and  humanity.  His  hu- 
manity, however,  was  perfect,  void  of  sin; 
and  his  divinity  was  veiled,  so  as  to  prevent 

a  I  have  availed  myself,  in  these  two  SerniOBSj  of  Mr. 
Howe's  discourse  on  the  text. 


iiER.  II.]  THE  redeemer's  TEARS,  &C.  35 

its  glory  from  dazzling  the  beholders.  Of 
this  we  have  a  striking  instance,  in  his  tri- 
umphant entrance  into  Jerusalem,  of  which 
an  account  is  given  in  this  chapter.  In- 
stead of  the  awful  emblems  of  sovereign 
Inajesty,  meekness  and  humility  adorned 
his  presence,  and  marked  his  royal  state. 
'^  He  is  just,"  saith  the  prophet,  predicting 
this,  "  and  having  salvation;  lowly,  and 
'^  riding  upon  an  ass,  and  upon  a  colt,  the  foal 
^'  of  an  ass^"  This  he  did  amidst  the  shout- 
ings of  the  people,  who  sang  hosannas  to  the 
Son  of  David,  and  strewed  branches  of  palm- 
trees  as  he  went  along. 

Though  here  was  pomp,  it  was  the  pomp 
of  him  who  was  meek  in  heart,  and  hum- 
bled himself  to  assume  the  form  of  a  ser- 
vant. His  mind  was  employed  about  more 
important  concerns,  than  the  acclamations 
of  a  fickle  multitude.  He  was  approaching 
Jerusalem,  that  great  city  ;  and,  foreseeing 
its  approaching  fate,  was  troubled  in  spirit. 
Its  inhabitants  had  for  ages  discovered  a 
peculiarly  impenitent  and  hardened  dispo- 
sition. They  had  killed  the  prophets,  and 
stoned  them  which  were  sent  unto  them. 
Towards  Christ  himself,  they  had  conducted 

6  Zech.  ix.  0. 


36  THE  redeemer's  tears  [ser.  15. 

themselves  as  enemies.  He  was  in  the  midst 
of  them,  and  they  knew  him  not.  He  came 
to  his  own,  and  his  own  received  him  not. 
In  the  course  of  a  few  days,  they  were  to 
add  to  their  other  crimes,  the  aggravated 
one  of  murdering  the  Prince  of  hfe.  Their 
punishment  was  to  be  proportionably  great. 
Their  state  ruined,  their  city  and  temple 
destroyed,  and  they  themselves  slain,  or 
banished,  or  sold  for  slaves,  would  mani- 
fest the  aggravated  nature  of  their  guilt, 
as  requiring  such  exemplary  vengeance  in 
this  world.  Nor  was  this  vengeance  to  ter- 
minate here;  we  have  reason  to  conclude 
that  it  extended  to  eternity.  For,  accord- 
ing to  the  command  of  Christ,  when  Jerusa- 
lem was  about  to  be  invested  with  the  Ro- 
man armies,  the  Christians  fled  to  the 
mountains  for  safety.  They,  therefore, 
who  remained  within  the  city,  remained 
in  opposition  to  the  warning  of  Christ, 
and  in  rebellion  against  the  God  of  heaven. 
The  temporal  judgments  which  they  ex- 
perienced, were  only  the  preludes  of  that 
tremendous  wrath,  which  awaited  the  ene- 
mies of  our  Lord  in  a  future  state.  The 
disposition  of  mind  which  prompted  the  in-^ 


SER.  II.]  OVER  LOST  SINNERS.  37 

fatuated  multitude  to  cry,  "  His  blood  be 
•'  upon  us  and  our  children,"  prompted 
them  to  resist  the  Roman  arms,  and  to  rush 
madly  to  their  own  destruction. 

These  were  the  topics  of  reflection,  which 
crowded  into  our  Lord's  mind,  as  he  drew 
nigh  to  Jerusalem.  He  wept  over  it.  In  these 
tears  was  seen  the  man  ;  but  the  man  holy, 
harmless,  undefiled,  separate  from  sinners  ; 
the  man  who,  though  injured  and  slighted 
by  them,  still  pitied  them ;  though  rejected 
by  them,  still  wished  them  well.  He  wept 
over  the  temporal  calamities  which  awaited 
the  city;  but  chiefly  over  that  spiritual 
blindness,  that  awful  hardness  of  its  inhabit- 
ants, which  occasioned  their  ruin  in  this  life, 
and  fitted  them  for  destruction  in  the  life  to 
come.  He  wept,  because  the  time  of  re- 
pentance for  their  crimes  was  past,  and  the 
time  of  punishment  was  at  hand.  He  wept 
over  his  enemies,  his  bitter  enemies,  that 
they  did  not  know  the  day  of  their  visita- 
tion. "  If  thou  hadst  known,"  said  he, 
"  even  in  this  thy  day,  the  things  which 
^^  belong  to  thy  peace ;  but  now  they  are 
''  hid  from  thine  e3^es."  In  his  manner  of 
expression,  we  see  the  sensibilitv  of  his  na- 


58  THE  redeemer's  tears  [ser.  n. 

ture.  "  If  thou  hadst  known," — he  does  not 
conclude  what  might  have  been  the  happy 
issue,  for  such  an  issue  is  past,  irrevocably 
past,  hid  from  their  eyes ;  and  therefore  they 
could  look  only  for  heavy  judgments.  The 
prospect  of  their  fate  filled  him  with  sorrow, 
and  caused  him  to  mourn.  Need  I  say  that 
that  fate  must  be  awful,  which  produced 
such  sorrow  in  the  Son  of  God ! 

As  we  possess  a  nature  equally  depraved 
with  that  of  the  inhabitants  of  Jerusalem,  and 
are  in  danger  of  not  knowing  the  day  of  our 
merciful  visitation,  in  consequence  of  that 
depravity,  the  Redeemer's  tears  over  Jeru- 
salem demand  our  solemn  attention.  He 
therefore  that  hath  an  ear,  let  him  hear  the 
following  truths,  taught  us  in  Christ's 
words : 

I.  That  there  are  certain  things  which 
belong  to  our  peace. 

II.  That  these  things  may  be  known  at  a 
certain  day. 

III.  That  this  day  may  terminate,  and 
the  things  belonging  to  our  peace  be  hid  from 
our  eyes. 

IV.  That  the  state  of  those  who  have  past 
this  day,  is  unutterably  awful. 


SER.  II.]  OVER  LOST  SINNERS.  38! 

My  hearers,  the  topics  of  discourse  are  all 
important.  Concerning  too  many  of  you,  I 
am  constrained  to  say,  as  Christ  did  of 
those  whom  he  addressed, ''  I  know  you, 
*^  that  ye  have  not  the  love  of  God  in  you';" 
and  I  tremble  when  I  think  tliat  I  might 
possibly  say  of  some  of  you,  in  the  language 
of  the  text,  "  If  thou  hadst  known,  even 
"  thou,  man  or  woman  in  this  assembly, 
^'-  the  things  which  belong  to  thy  peace,  but 
^.^  now  they  are  hid  from  thine  eyes."  Give 
me  then  your  patient  hearing,  for  I  have 
a  message  from  God,  which  relates  to  your 
eternal  interests. 

I.  There  are  certain  things  which  belong 
to  our  peace,  not  merely  our  temporal  tran- 
quillity, but  also  our  eternal  happiness. 

The  term  here  used,  from  the  connexion, 
evidently  refers  to  that  reconciHation  of  our 
hearts  with  God,  which  is  the  foundation  of 
all  our  happiness,  and  the  cause  or  spring  of 
all  our  obedience  to  God.  Naturally  we 
are  enemies  of  God,  and  thus  destitute  of 
real  peace.  The  curse  follows  us  in  all  our 
ways,  and  conscience  embitters  all  our  en- 
joyments. 

c  John  V.  12»- 


40  THE  redeemer's  tears  [ser.  II. 

Reason  teaches  us  that  we  are  obnoxious 
to  the  justice  of  God.  and  therefore  guilty ; 
for  God,  who  is  good,  would  not  punish  us, 
if  we  were  not  transgressors.  The  heathen 
are  convinced  of  this  solemn  truth  ;  for  in 
eyery  place  they  use  certain  rites  to  propi- 
tiate heaven.  The  use  of  sacrifices  in  an- 
cient times,  and  the  remains  of  it  in  the 
present  day,  among  them,  abundantly 
prove  the  general  impression  which  they 
then  had,  and  still  have,  that  they  are 
sinners,  and  therefore  that  God  is  displeased 
with  them.  They  feel  the  want  of  solid 
peace ;  they  sigh  for  assurances,  that  God  is 
willing  to  forgive.  They  have  some  vague, 
undefined  opinions,  that  he  is  placable  ;  but 
are  not  certain  of  the  fact,  and  know  not 
the  manner  in  which  they  can  make  their 
peace  with  him. 

Traverse  the  earth  from  the  Cape  of 
Good  Hope  to  the  Frozen  Ocean,  and  you 
will  find  a  general  belief,  that  something  is 
necessary  to  secure  peace  with  heaven  ;  for 
there  is  a  general  acknowledgment  of  sin- 
fulness, in  some  more  full,  and  in  others  faint ; 
and  a  general  fear  of  punishment,  on  account 
of  that  sinfulness.     This  general  sentiment 


SER.  II.]  0^^R  LOST  SINNERS.  41 

of  mankind,   like    all    general    sentiments, 
which  point  to  some    truths,    refers   us  to 
the  truth   which   has   been    stated,  "  That 
^^  there  are  certain  things  which  belong  to 
^^  our  peace."     These  things  are  not  mat- 
ters   of   mere   opinion ;  for,   in  that    case, 
the  result  of  different  expedients  adopted  by 
men  would  have  been  successful.     But  as 
the  contrary  is  fact,  as  experience  proves 
that  the  various  attempts  which  have  been 
made  to  obtain  peace  have  utterly  failed,  we 
must  conclude,   that  the  things   necessary 
for  this  desirable  object  are  to  be  found  only 
in  the  revelation  of  God's  will.     What  con- 
firms this  conclusion  is,  our  consciousness  of 
the  character  which  we  sustain  in  the  sight  of 
God.      We  are  sinners ;  we  cannot  conceal 
the  truth,  we  cannot  destroy  it.     As  sinners, 
we  must  make  satisfaction  to  the  justice  which 
we  have  offended,  and  must  be  qualified  for 
re-admission  to  the  favour  of  God,  which  we 
have  lost.     Pardon,  therefore,  and  a  right 
disposition  of  heart,  are  two  grand,  indis- 
pensably requisite  things  for  our  peace  with 
God.      Accordingly,  we  find   that    among 
the  ancient  heathen,  sacrifices  were  offered, 
to  avert  the  stroke  of  divine  justice,  and 

VOL.  II.  6 


42  THE  redeemer's  tears  [ser.  II. 

procure  pardon ;  and  the  cultivation  of  pure 
morals,  including  such  motives  as  were  deem- 
ed correct,  and  such  conduct  as  corres- 
ponded with  these  motives,  was  enforced  by 
their  sages,  to  make  them  acceptable  to 
heaven. 

Everj  rite  of  religion,  among  all  those 
who  are  destitute  of  the  Bible,  if  closely  ex- 
amined, will  be  found  to  have  a  specific  re- 
ference to  the  obtainment  of  pardon ;  and 
every  moral  action,  to  the  cherished  hope  of 
its  rendering  him  who  performs  it  worthy  of 
the  countenance  and  blessing  of  the  Power 
above  us.  This  unanimity,  as  to  the  ulti- 
mate desio;n  of  their  reli";ious  ceremonies 
and  their  moral  actions,  is  not  the  fruit 
of  superstition,  but  of  conscience  witness- 
ing to  the  truth,  and  of  reason  supporting 
its  testimony.  Conscience,  in  the  name  of 
God,  accuses  every  sinner,  and  puts  him 
under  the  arrest  of  justice.  Reason,  ex- 
amining the  state  of  the  sinner,  and  his  ob- 
ligations to  God,  declares  that  he  who  acts 
as  the  sinner  does,  is  worthy  of  death.  Be- 
fore conscience  can  be  silenced,  the  arrest  of 
justice  must  be  remitted,  pardon  must  be 
obtained,  and  a  provision  secured  against 


SER.  II.]  OVER  LOST  SINNERS.  43 

the  effects  of  future  transf»;ressions.  Reason 
assents  to  the  demands  of  conscience,  as 
right,  and  as  affording  the  onlj  grounds  for 
peace. 

The  question  then  arises,  Can  God  par- 
don the  sinner,  and  receive  him  to  his  fa- 
vour? And  if  so,  in  what  manner?  On 
these  points,  reason  can  give  no  informa- 
tion :  she  may  afford  some  obscure  hints 
about  the  possibihty  and  the  probabihty  of 
such  interference  on  the  part  of  heaven  ;  but 
all  is  conjecture,  and  conjecture  built  upon 
the  slightest  foundation.  Hence  conscience, 
being  unappeased,  troubles  the  sinner,  and 
gives  him  no  rest.  To  this  cause  was  it 
owing,  that  the  ancient  heathen  flew  from 
altar  to  altar,  and  added  rite  to  rite,  but 
found  peace  in  none.  This  also  accounts 
for  the  varieties  in  the  worship  of  those  who 
in  the  present  day  are  without  God  and 
without  hope.  Without  a  satisfactory  know- 
ledge of  the  way  of  pardon  for  sin,  and  of 
acceptance  into  the  favour,  of  God,  there 
can  be  no  solid  peace  of  mind.  So  long  as 
we  have  any  doubt,  however  trifling,  that 
the  Lord  of  heaven  and  earth  is  our  enemy^ 
we  must  be  restless.     His  displeasure  follows 


44  THE  redeemer's  tears  [ser.  IV 

us  as  the  shadow  does  the  substance.  In 
the  midst  of  the  feast,  oft-times  the  secret 
hand-writing  on  the  wall  will  terrify  us  ;  or 
the  imagination,  goaded  hy  conscience,  will 
perceive  embodied  the  sins  which  we  have 
committed,  calling  for  vengeance. 

It  is  an  eternal  truth,  that  there  is  no 
peace  to  the  wicked  ;  for  they  have  no  sense 
of  pardon,  no  hope  of  heaven.  There  can 
be  no  peace,  while  we  are  under  the  con- 
demning sentence  of  divine  justice ;  whilst 
the  law,  in  the  name  of  God,  denounces  us 
cursed.  In  vain  do  men  resort  to  refuges  of 
lies,  for  these  ftiil  them  in  the  hour  of  trial. 
In  vain  do  they  adopt  theories  of  their  own, 
for  these  can  do  them  no  good.  It  is  par- 
don they  need  ;  and  pardon  they  must  have, 
or  care  nestles  in  their  bosom,  and  expecta- 
tion of  judgment  corrodes  their  frame. 
They  may  strive  to  banish  reflection ;  but 
reflection  will  return,  an  unwelcome  guest, 
sometimes  in  the  midnight  hour  of  retire- 
ment; sometimes  at  the  side  of  a  friend's 
sick  bed  or  at  his  death  ;  sometimes  in  unu- 
sual providences ;  sometimes  in  seasons  of 
temporal  misfortune  ;  sometimes  when  they 
themseves  are  brought  down  in  the  midst  of 


SER.  II.]  OVER  LOST  SINNERS.  45 

their  days,  and  shaken  over  the  grave. 
The  stoutest  of  them,  when  they  grapple 
witti  death — when  they  feel  his  damp,  cold, 
benumbing  grasp,  would  give  worlds  to  ex- 
perience peace.  They  may  not  be  con- 
vulsed with  horror,  but  they  labour  under 
the  awful  effects  of  doubt  or  ignorance  about 
their  own  state  beyond  the  grave  ;  and  this 
doubt  relates  to  salvation  ;  this  ignorance  is 
ignorance  of  the  favour  of  God.  Can  there 
then  be  any  thing  like  comfort  in  the  soul  ? 
No ;  the  Comforter  is  gone,  and  the  con- 
science is  oppressed  with  the  weight  of  un- 
pardoned sin. 

I  will  not  attempt  to  describe  scenes,  the 
recollection  of  which  still  chills  my  bloody, 
of  the  deadly  anguish,  the  horrible  pains, 
which  doubts  about  the  favour  of  God,  and 
fear  of  his  wrath,  have  produced  in  dying 
sinners.  Over  them  I  would  rather  cast  a 
veil,  beseeching  the  God  of  mercies  to  save 
every  one  of  you  from  such  an  end.  To 
do  this,  recollect  that  the  things  which  be- 
long to  your  peace,  are  the  pardon  of  your 
guilt,  and  the  renewal  of  your  nature.  On 
these  subjects,  you  are  not  left  in  the  daik. 
\ou  need  not  ask  in  despair,  How  shall 


46  THE  redeemer's  tears  [ser.  ii. 

sinful  man  be  just  with  God?  You  enjoy 
the  revelation  of  God,  and  the  means  of  his 
grace.     This  brings  me  to  the 

II.  Truth  taught  in  the  text,  which  is,  That 
the  things  which  belong  to  our  peace,  may 
be  known  in  a  certain  day. 

The  day  to  which  Christ  refers,  when  he 
calls  it  in  the  subsequent  verse,  "  the  time 
"  of  the  Jews'  visitation,"  is  that  period  in 
which  God  "  by  his  Son  last  of  all"  warned 
them  of  their  danger,  and  exhorted  them  to 
repent.  They  professed  to  be  the  Lord's 
people,  and  cherished  the  hope  of  Messiah 
the  Prince.  Yet  when  he  came,  they  re- 
jected him ;  when  he  called,  they  refused. 
The  time  of  our  Lord's  ministry  was  em- 
phatically their  day,  because  he  preached  to 
the  lost  sheep  of  the  house  of  Israel.  He 
went  from  place  to  place,  making  known  the 
will  of  Heaven,  and  inviting  his  rebellious 
people  to  come  to  him.  As  the  truths  which 
he  taught  were  afterward  published  in  his 
name  by  his  apostles,  and  constitute  his  Gos- 
pel, so  we  may  safely  say  that  the  day  in 
which  the  things  belonging  to  our  peace 
may  be  known  is  the  Gospel  day. 

In  a  more  restricted   sense,  as  in  the 


SitiR.  II.]  OVER  LOST  SINNERS.  47 

ease  of  the  Jews  addressed  in  the  text, 
the  term  day  may  refer  to  a  particular 
season  of  grace,  which  is  mentioned  in 
other  parts  of  Scripture ;  as  "  Now  is  the 
'^  accepted  time,  now  is  the  day  of  salva. 
^^  tion."  As  the  Jews  enjoyed  such  a  day 
durin"-  Christ's  personal  ministry,  so  also  all 
who  enjoy  the  light  of  the  Gospel  have  their 
day,  or  special  season,  in  which  the  things 
necessary  for  their  peace  may  be  known. 
Both  the  extensive  and  the  restricted  sense 
of  this  term  will  be  explained  in  order. 

1.  The  day  in  which  the  things  belonging 
to  our  peace  may  be  known,  is  the  Gospel 
day,  or  that  period  of  time  in  which  the 
truths  of  the  Gospel  are  made  known  to  a 
people,  or  to  individuals. 

These  truths  include  all  that  belongs  to 
our  peace ;  for  they  exhibit  to  us  the  source 
from  whence  our  want  of  peace  has  sprung, 
and  the  remedy  by  which  that  want  can  be 
supplied.     To  be  more  particular, 

First.  The  Gospel  exhibits  to  us  the 
rise,  the  nature,  and  the  fruits  of  that  re- 
bellion against  God,  which  has  deprived  us 
of  our  peace. 

We  have  fallen  in  Adam.    He  was  con- 


48  THE  redeemer's  tears  [sER.  If. 

stituted  by  God,  the  covenant  head  and  re- 
presentative of  all  his  posterity.  To  fulfil 
the  duties  of  his  responsible  character,  God 
gave  him  every  necessary  qualification. 
He  was  made  after  the  image  of  God,  in 
knowledge,  righteousness,  and  holiness,  with 
dominion  over  the  creatures.  He  was  placed 
in  Paradise,  and  had  the  privilege  of  using 
all  that  it  afibrded,  with  but  one  exception. 
Prompted  by  Satan,  he  disobeyed  God,  and 
entailed  sin  and  misery  upon  our  whole 
race.  All  have  sinned  in  him,  and  become 
obnoxious  to  the  divine  displeasure.  His 
children  were  born  sinners,  and  their  chil- 
dren were  born  sinners.  From  parents  to 
their  offspring,  the  corruption  of  his  nature, 
through  disobedience,  has  been  transmitted 
down  through  all  successive  generations,  and 
will  be  transmitted  to  the  end  of  time.  Go 
where  we  will,  we  find  men  to  be  sinners. 
All  have  fallen  short  of  the  glory  of  God ; 
all  are  involved  in  the  ruins  of  our  father's 
apostacy. 

The  corruption  which  we  have  inherited 
from  him,  has  affected  both  parts  of  our  con- 
stitution. The  soul,  as  well  as  the  body,  is 
included.     The  understanding  is  darkened_, 


bER.  II.]  OVER  LOST  SINNERS.  40 

the  will  rebellious,  the  aifections  disordered. 
The  members  of  the  bodj  arc  vessels  of 
dishonour,  slaves  of  unrighteousness.  All 
our  faculties  and  all  our  powers  are  de- 
praved. 

The  descriptions  which  are  given  in 
the  revelation  of  God  of  our  natural  state, 
are  mournful,  calculated  not  only  to  hum- 
ble, but  to  fill  us  with  shame  and  re- 
morse. We  are  dead  in  trespasses  and 
sins,  revolted  from  God,  enemies  to  him, 
under  the  influence  of  evil  lusts,  captives  of 
Satan,  walking  according  to  the  course  of 
this  world.  We  have  forsaken  the  Foun- 
tain of  living  waters,  and  hewn  out  to  our- 
selves broken  cisterns  ^vhich  can  hold  no 
water.  We  are  helpless  and  fatherless;' 
under  the  curse,  but  unable  to  rescue  our- 
selves ;  degenerated,  but  loving  our  debased 
state.  There  is  neither  health  nor  strenf>'th 
in  us ;  from  the  crowns  of  our  heads  to  the 
soles  of  our  feet,  we  are  corrupted.  In  all 
our  relations,  we  discover  our  corruption ; 
and  in  all  our  enjoyments,  feel  its  poisonous 
effects.  Such  is  the  information  whicli  the 
Gospel  gives  us,  concerning  oar  character 
and  condition. 

VOL.  II.  7 


30  THE  redeemer's  TEARS  [sER.  11, 

Secondly.  It  exhibits  to  us  a  remedy  abun- 
dantly eifectual  to  heal  our  maladies,  and  to 
restore  to  us  our  peace. 

This  remedy  is  to  be  found  only  in  the 
Lord  Jesus  Christ,  who,  uniting  the  divine 
and  human  nature  in  his  adorable  person,  is 
Mediator  between  God  and  man.  He  alone 
has  paid  the  price  of  redemption  for  our 
sins,  and  thus  satisfied  the  justice  of  God  on 
our  account.  In  him  are  to  be  found  pardon 
for  our  guilt,  and  the  renewal  of  our  nature. 
Of  this  mercy,  the  light  of  nature  gives  us 
no  information.  The  utmost  exertion  of  the 
human  intellect,  was  incapable  of  proving 
that  it  was  possible,  much  less  that  it  was 
probable,  that  God  could  receive  sinners  in- 
to his  favour.  Reason,  though  it  teaches  in 
the  most  explicit  manner  the  goodness  of 
God,  also  inculcates  his  justice.  How  to 
reconcile  these  two  attributes,  goodness  and 
justice,  it  knows  not.  To  do  this  is  the 
work  of  God  ;  and  for  the  knowledge  of  this 
work  we  are  indebted  to  revelation  alone. 

On  this  subject,  the  Gospel  affords  us 
the  fullest  information.  It  reveals  to  us 
a  Saviour,  able  and  willing  to  save  sin- 
ners;  a   great  High   Priest,  who  is   holy, 


SER.  II.]  OVER  LOST  SINNERS.  51 

harmless^  undefiled,  separate  from  sinners, 
and  made  higher  than  the  heavens.  In 
the  character  which  he  sustains,  in  the  work 
he  has  done  on  earth,  in  the  authority  he 
exercises  by  virtue  of  his  exaltation  to  the 
right  hand  of  God,  we  have  the  fullest  war- 
rant for  trust  in  him,  and  for  confident  ex- 
pectation of  future  blessedness  through  him. 
He  is  exhibited  to  us  as  God  essentially  ; 
but  by  appointment,  voluntarily  accepted, 
made  of  a  woman,  made  under  the  law,  that 
he  might  redeem  those  who  were  under 
the  law.  Thus,  then,  he  unites  the  two  na- 
tures, which  are  requisite  in  a  Surety  for 
sinners.  As  Man,  he  appears  in  their  na- 
ture for  them ;  as  God,  what  he  does  in  their 
stead,  is  infinitely  worthy  and  accepted  on 
their  behalf  Uniting  humanity  wath  di- 
vinity, he  teaches  sinners  as  their  Prophet ; 
atones  as  High  Priest  for  those  who  receive 
him  as  Prophet ;  governs  them  by  his  law  as 
a  rule  of  conduct,  and  by  his  power  in  pro- 
vidence as  their  King.  He  has  performed  for 
his  people  all  that  the  law  of  God  did  require 
from  them,  both  in  obeying  the  precepts  and 
suffering  the  penalty  thereof ;  so  that  in  him 
there  arc  righteousness  and  strength.      In 


52  THE  redeemer's  tears  [ser.  n. 

him  we  can  obtain  redemption  through  his 
blood,  even  the  forgiveness  of  sins,  according 
to  the  riches  of  God's  grace. 

Thirdly.  The  Gospel  exhibits  to  us  the 
manner  in  which  sinners  can  be  interested 
in  and  saved  hy  the  remedy  which  it  re- 
Teals. 

The  abstract  proposition,  that  Christ  hath 
died  for  sinners,  will  be  of  no  avail  to  any 
of  our  race.  The  fact  of  his  death  must  be 
applied  to  the  heart  and  conscience  of  every 
sinner.  But  how  is  this  to  be  effected  ?  How 
shall  they  who  hear  the  Gospel, which  unfolds 
Christ's  redemption,  be  saved?  By  be- 
lieving in  that  redemption,  and  repenting  of 
their  sins.  The  nature  of  both  faith  and 
repentance  is  unfolded  in  the  revelation 
whif^h  God  has  given  us.  The  former  is  a 
cordial  trust  in  the  blood  of  Christ  for  par- 
don and  complete  salvation.  The  latter,  a 
departure  from  the  love  of  sin  in  the  heart, 
and  the  practice  of  it  in  the  life.  Both  faith 
and  repentance  are  the  gifts  of  God ;  the 
fruits  of  the  operation  of  the  Spirit  of  God. 
He  is  the  Agent  in  the  oeconomy  of  redemp- 
tion, whose  work  it  is  to  apply  the  remedy  of 
the  Gospel  for  sins,  to  the  hearts  and  conscien- 


3ER.  II.]  OVER  LOST  SINNERS.  .03 

ces  of  sinners,  by  oponinij;  the  eye.s  of  their  un- 
derstandings, and  chan<2;ing  their  hearts.  He 
makes  them  wilHng  to  surrender  themselves 
to  the  blessed  Saviour.  By  his  power,  they 
give  themselves  up  unto  the  Lord,  in  the  bonds 
of  the  everlasting  qovenant.  This  Spirit  is  as 
much  promised  in  the  Gospel,  as  Christ  was 
imder  the  Law.  All  who  ask  him  of  the  Fa- 
ther, in  sincerity  and  truth,  shaill  receive 
him.  He  convinces  of  sin,  righteousness, 
and  judgment.  He  takes  of  the  things 
which  belong  to  Christ,  and  shows  them 
to  us. 

Thus,  without  enlarging,  you  see  the  pro- 
priety of  calling  the  Gospel  period  a  day  in 
which  the  things  belonging  to  our  peace  may 
be  known.  For  in  the  Gospel  we  find  our 
actual  situation  exliibited  to  us,  and  the 
cause  of  our  want  of  peace  explained.  Here 
also  we  find  a  remedy  adequate  to  our 
wants,  by  which  we  can  regain  our  peace. 
Here  we  are  informed  in  what  manner  we 
can  avail  ourselves  of  the  remedy,  so  as  ac- 
tually to  obtain  peace. 

This  Gospel  you  enjoy,  mj  Hearers. 
You,  then,  in  this  your  day,  may  know  the 
things  which  belong  to  your  peace.      Re- 


54  THE  redeemer's  tears,  &c.  [ser.  if. 

serving  a  particular  application  to  the  after- 
noon, I  merely  wish  now  to  remind  jou  of 
your  privilege,  and  the  necessity  of  improv- 
ing it  aright.  You  are  not  left  in  the  dark 
on  any  subject  connected  with  your  salva- 
tion. The  Gospel  addresses  itself  to  the 
understandings,  and  approves  itself  to  the 
hearts  of  men.  You  therefore  have  no  ex- 
cuse which  reason  or  conscience  can  sanc- 
tion, for  neglecting  so  great  salvation.  Your 
all,  for  time  and  eternit}^,  is  at  stake,  and 
depends  upon  your  knowing  the  things  be- 
longing to  your  peace.     A.MEN. 


SERMON    IIL 


THE  REDEEMER'S  TEARS  OVER  LOST 
SINNERS. 


(Contmued.^ 


LUKE  XIX.  41,  42. 

And  when  he  ivas  come  near^  he  beheld  the 
cityy  and  wept  ocer  it,  saying^  If  thou 
hadst  known,  even  thou,  at  least  in  this 
thy  day,  the  things  which  belong  unto 
thy  peace  !  but  noiv  they  are  hid  from 
thine  eyes. 

We  now  pass  on  to  the  more  restricted 
sense  in  which  the  term  ''  day"  is  used. 

2.  All  who  hear  the  Gospel,  enjoy  a 
season  which  may  emphatically  be  called 
their  day.     This  day  is,  when  the  Gospel  is 


56  THE  redeemer's  tears  [ser.  III. 

preached  with  peculiar  clearness  and  force 
of  reasoning  ;  or  when  the  preaching  of  the 
Gospel  awakens  conscience  ;  or  when  mul- 
titudes around  them  are  pressing  into  the 
kingdom. 

First,  They  to  whom  the  Gospel  is 
preached  with  peculiar  clearness  and  force 
of  argument,  enjoy  a  day  in  which  the 
things  belonging  to  their  peace  maj  be 
known. 

The  treasure  of  the  Gospel  is  committed 
to  "  earthen  vessels,  that  the  excellency  of 
"  the  power  may  be  of  God,  and  not  of 
"  us"."  The  ministry  of  reconciliation  is 
committed  to  persons  of  various  talents. 
Each  is  fitted  for  a  particular  niche  in  the 
temple  of  grace.  One  is  persuasive,  an- 
other vehement :  one  is  argumentative,  an- 
other pathetic :  one  is  eloquent,  another 
didactic.  He,  however,  who  expresses  him- 
self with  the  most  clearness,  exhibiting  the 
truth  in  a  manner  level  to  the  capacity  of  the 
feeblest  hearer,  as  well  as  satisfactory  to  the 
best  informed  :  he  who,  with  this  clearness, 
combines  vigour  of  reasoning,  so  that  he  can 

a  2  Cor.  iv.  7. 


SER.  III.J  OVER  LOST  SINNERS.  57 

establish  truth  victoriously,  and  carry  con- 
viction to  the  understanding,  more  especial- 
ly may  be  considered  as  affording  the  peo- 
ple who  hear  him  a  special  season  for 
knowing  the  will  of  God.  Such  a  ministry 
penetrates  the  darkness  of  human  intellect, 
and  dispels  the  mists  of  human  passions  ;  so 
that,  whilst  light  is  conveyed  to  the  mind,  a 
glow  of  feeling,  arising  from  that  light,  is 
communicated  to  the  heart. 

Such  was  the  ministry  of  Christ,  empha- 
tically and  pre-eminently.  He  spake  as  ne- 
ver man  spake,  confounded  his  adversaries^ 
and  constrained  many  to  ask,  "  Is  not  this 
*'  the  Christ?"  Such  was  also  the  ministry 
of  Paul,  the  great  apostle  of  the  Gentiles. 
Such,  in  later  times,  was  the  ministry  of 
Calvin,  Owen,  and  Edwards. 

Secondly,  When  the  preaching  of  the 
Gospel  awakens  conscience  in  any  person, 
he  enjoys  a  day  in  which  the  things  belong- 
ing to  his  peace  may  be  known. 

I  readily  give  my  assent  to  their  opinion, 
who  consider  that  every  person  who  sits 
under  the  ministry  of  reconciliation  enjoys 
such  a  day.  There  is  no  one  of  this 
description  who  does  not,  sooner  or  later, 

VOL.  II.  8 


58  THE  redeemer's  teaks  [ser.  irr* 

feel  dissatisfied  with  himself,  and  desirous  of 
a  change  in  his  situation.  The  common  or 
providential  operations  of  the  Spirit  of  God 
are  experienced  in  all  lands,  and  in  all  ages^ 
to  a  greater  or  less  degree,  according  to  the 
knowledge  which  men  possess.  As  this 
knowledge,  in  Christian  lands,  and  under 
the  preaching  of  the  word,  is  infinitely 
greater  than  in  places  destitute  of  the  light 
of  revelation,  so  the  ordinary  strivings  of 
the  Spirit  are  more  powerful  among  those 
of  the  former,  than  among  those  of  the  lat- 
ter class.  I  cannot  conceive  of  a  heart  so 
hardened,  of  a  conscience  so  seared,  of  af- 
fections so  perfectly  corrupted,  as  not  once 
in  a  whole  life  to  be  softened,  or  awakened, 
or  moved,  by  the  solemn  and  all-important 
truths  which  God  has  revealed  to  the  chil- 
dren of  men.  However  short  that  period 
may  be,  in  which  these  truths  have  produced 
some  effect,  it  answers  the  idea  affixed  to  a 
day  of  grace,  and  an  accepted  time.  The 
sinner  is  then  in  the  situation  in  which  the 
maimed  and  halt  were,  when  the  angel  trou- 
bled the  waters  of  the  pool  of  Bethesda.  It 
is  a  critical  season ;  it  may  be  the  only  one 
he  will  ever  enjoy.     The  effect,  though  par- 


SER.  III.]  OVER   LOST  SINNERS.  59 

tial,  is  an  indication  of  divine  mercy  ;  an  evi- 
dence that  he  is  not  abandoned  by  God  ;  an 
affecting  and  awfully  solemn  admonition 
to  seize  the  opportunity  thus  kindly  af- 
forded. 

Thirdly,  When  multitudes  in  every  di- 
rection are  pressing  into  the  kingdom,  they 
who  are  still  without,  ought  to  consider  it  a 
day  in  which  the  things  belonging  to  their 
peace  may  be  known. 

The  stately  steppings  of  God  are  then 
seen  in  the  sanctuary.  He  then  proves,  be- 
yond a  doubt,  that  his  w^ord  is  truth.  He  ad- 
dresses not  merely  the  understanding  and 
the  conscience,  but  the  very  senses  of  men. 
The  conversion  of  sinners  in  numbers,  is  one 
of  those  arguments  which  God  uses,  that 
defy  the  sophistry,  the  cavils,  and  the  rea- 
sonings of  enemies  to  refute.  Take  a  case 
like  that  of  Saul.  From  a  persecuting  Pha- 
risee, he  became  a  minister  of  the  cross.  Take 
the  case  of  the  three  thousand  on  the  day  of 
Pentecost.  "  They  were  pricked  in  their 
"  heart,  and  said  unto  Peter  and  to  the  rest 
"  of  the  apostles,  Men  and  brethren,  what 
^^  shall    we   do^?"      But   why   should    we 

h  Acts  ii.  37. 


60  TfiE  redeemer's  tears  [ser.  hi, 

resort  to  cases  so  remote?  Take  the 
case  of  those  who,  in  neighbouring  States ; 
in  neighbouring  places ;  in  this  citj ;  naj, 
in  this  congregation,  have  embraced  the 
faith  which  they  once  neglected,  or  des- 
pised. How  will  you  account  for  the  fact, 
that  men  who,  as  you  know,  once  were 
careless  about  their  souls,  now  are  care- 
ful ;  who  once  preferred  their  own  pleasure 
to  God's  glory,  now  sacrifice  that  pleasure 
for  the  cause  of  Christ  ?  They  were  once 
persons  devoted  to  the  world,  as  others  are  : 
but  now  they  have  forsaken  the  world. 
They  are  as  moral,  according  to  the  stand- 
ard of  morality  which  is  current  in  the  world, 
as  they  ever  were  ;  but,  in  addition  to  this, 
they  have  become  religious.  They  are 
changed,  and  that  in  important  respects; 
not  for  the  worse  surely  ;  the  slander  cannot 
be  conceived,  and,  because  there  is  no  foun- 
dation for  it,  cannot  be  uttered.  They  are 
changed  for  the  better ;  because,  in  addition 
to  the  duties  they  owe  to  others,  they  strive 
to  perform  those  which  they  owe  to  God. 

Such  a  change,  effected  not  in  one,  but  in 
many — in  many  of  both  sexes— of  all  ages, 
characters,  and  situations,  is  an  evidence  su- 


SER.  III.]  OVER  LOST  SINNERS.  6\ 

perior  in  force  to  that  which  supports  a 
mathematical  proposition.  I  speak  as  unto 
wise  men.  Judge  ye !  To  those  who  re- 
ject such  evidence,  I  would  say,  yet  not 
I,  but  God  says,  and  may  liis  awful  declara- 
tion sink  deep  into  their  hearts,  "  Beware, 
^'  therefore,  lest  that  come  upon  you,  which 
"  is  spoken  of  in  the  prophets.  Behold,  ye 
^^  despisers,  and  wonder,  and  perish  ;  for  1 
''  work  a  work  in  your  days,  a  work  which 
"  ye  shall  in  no  wise  believe,  though  a  man 
''  declare  it  unto  you^"  But  though  we 
thus  speak,  we  hope  better  things  of  you, 
brethren.  We  trust  in  God,  that  none  of 
this  description  are  within  these  walls.  Of 
them  we  must  say,  **  Though  one  rose  from 
"  the  dead,  they  would  not  believe  ;"  for  the 
evidence  of  such  a  resurrection  is  not  irreat- 
er  than  that  of  the  moral  resurrection  of  which 
we  have  been  speaking  ;  a  resurrection  from 
the  death  of  sin  to  holiness  of  life.  They 
who  witness  such  changes,  such  resurrec- 
tions in  numbers,  enjoy  a  special  season,  a 
day  in  which  they  may  know  the  things  be- 
longing to  their  peace. 

b  Acts  xiii.  40,  41. 


62  THE  redeemer's  tears  [ser.  111. 

We  proceed  to  consider, 

III.  The  fearful  truth,  that  this  day  may 
terminate,  and  the  things  belonging  to  our 
peace  may  be  hid  from  our  eyes.  As  it  had 
its  beginning,  so  it  will  have  its  close,  or  end ; 
and  that  end  may  come  before  it  has  been 
so  improved  as  to  qualify  us  for  eternal  hap- 
piness. 

Generally  speaking,  the  day,  both  in  its 
restricted  and  extensive  sense,  terminates 
with  death.  They  who  do  not  then  know 
the  things  which  belong  unto  their  peace, 
will  find  no  opportunity  to  acquire  this 
knowledge.  As  death  leaves  us,  eterni- 
ty will  find  us.  Whatever  our  hands  find 
to  do,  we  must  do  with  all  diligence,  '^  as 
"  there  is  no  work,  nor  device,  nor  know- 
"  ledge,  nor  wisdom  in  the  grave',"  to  which 
we  are  hastening.  This  truth  is  inculcated, 
in  the  most  solemn  manner,  by  our  Lord  in 
the  parable  of  the  ten  virgins.  The  foolish 
virgins,  who  had  slept  and  slumbered  until 
the  midnight  cry  was  heard,  could  not  enter 
with  the  Bridegroom.  Their  day  was  spent 
in  folly,  and  the  night  overtook  them  whilst 
the  things  belonging  to  their  peace  were  hid 
from  their  eyes. 

c  Eccles.  ix.  10. 


SER.  III.]  OVER  LOST  SINNERS.  63 

But,  brethren,  it  is  a  solemn  fact,  calcu- 
lated to  make  the  stoutest  sinner  tremble, 
that  the  day  of  grace  may  be  past  before 
death.     Thus  it  may  be  past, 

1.  When,  in  the  course  of  Divine  Provi- 
dence, the  external  dispensation  of  the  Gos- 
pel is  taken  away  from  a  people,  before  they 
have  properly  improved  it ;  or  when  indi- 
viduals are  removed  from  such  a  dispensa- 
tion, to  places  where  there  are  silent  sab- 
baths, and  closed  sanctuaries,  without  be- 
ing  previously  made   partakers  of   God's 


grace. 


Both  people  and  individuals,  in  such  a 
case,  may  not  have  another  season  of  mer- 
cy. God  may,  in  just  judgment,  deprive 
them  through  life  of  the  means  of  grace. 
They  may  never  again  hear  the  voice  of 
mercy  in  the  messages  of  the  Gospel.  The 
instructions  which  they  have  received,  will 
soon  be  lost ;  the  power  of  corruption,  unre- 
strained by  the  word  of  God's  grace,  will 
become  greater  and  greater :  and  they  grow 
more  and  more  careless;  more  and  more 
alienated  from  God  ;  more  and  more  fitted 
for  destruction.  Nay,  the  effects  of  their 
conduct ;  the  fruits  of  their  abuse  of  God's 


^4  THE  redeemer's  TEARS  [sER.  Uti 

mercy,  may  extend  beyond  them^  to  their 
posterity. 

The  history  of  the  Church  furnishes  proofs 
sufficient  of  this  solemn  fact.  Where  now 
are  the  flourishing  Churches  of  Asia,  to  whom 
John  addressed  his  seven  epistles?  The 
Lord  Jesus  removed  their  candlesticks,  and 
from  generation  to  generation  the  darkness 
consequent  on  that  removal  has  been  perpe- 
tuated. Where  once  God  was  seen  in  the 
sanctuary,  Mahometan  superstition  reigns. 
Many  of  the  posterity  of  those  who,  in  for- 
mer times,  served  Christ,  now  deny  him,  ac- 
knowledging an  impostor  as  the  Prophet  of 
God.     The  glory  is  departed ! 

Thus  individuals  who,  from  worldly  mo- 
tives, have  removed  to  places  where  the  Gos- 
pel is  not  known,  have  not  merely  forgotten 
God  themselves,  but  have  been  the  agents 
of  ruining  their  children,  and  their  children's 
children  also,  by  depriving  them  of  the  day 
of  grace.  ♦ 

2.  This  day  may  be  past  also,  when  the 
Spirit  of  God  does  not  bless  the  Gospel  to 
the  salvation  of  sinners.  As  in  the  natural 
day  there  is  light  and  life  from  the  influence 
of  the  suu;  so  in  the  day  of  grace  there  must 


SER.  III.]  OVER  LOST  SINNERS.  65 

be  not  merely  Iviiowledge,  but  also  spiritual 
life. 

A  people  or  individuals  may  harden 
themselves  against  the  power  of  the  Gospel, 
so  as  to  draw  down  upon  them  that  judicial 
sentence,  "  Let  them  alone."  Then  their 
day  is  past.  Conscience  is  soared,  the  judg- 
ment thoroughly  perverted,  the  affections  are 
wedded  to  sin,  and  the  whole  soul  is  resolute- 
ly bent  on  opposition  to  God  and  his  cause. 

This  is  especially  to  be  feared  on  their 
part  who  reject  experimental  religion ;  for 
such  there  are,  even  under  the  lisiht  of  the 
Gospel,  who  deny  its  life.  They  call 
Christian  experience  mysticism  or  fanati- 
cism ;  and  ridicule,  or  at  least  disbelieve,  the 
doctrine  of  regeneration,  or  a  radical  change 
of  heart.  Such  expressions  as  these,  "  A 
"  new  creature,"  "  Tlie  life  of  God  in  the 
''  soul,"  ''  Our  life  hid  with  Christ  in  God," 
"  Christ  living  in  us,"  "  The  Spirit  testif}^- 
"  ing  to  our  sph'its,"  '^  Living  in  the  Spirit/' 
"  Walking  in  the  Spirit,"  "  Having  fellow- 
••  ship  with  the  Father,  and  the  Son,"  ac- 
cording to  these  persons,  are  unmeaning  ex- 
pletives.    They  pretend  not  to  comprehend 

VOL.  II.  9 


66  THE  REDEEMER'S   TEARS  [SER.  111. 

them.  But,  blessed  be  God,  there  are  those 
who  know  what  they  mean,  from  their  own 
experience.  The  Spirit  of  God  has  enlight- 
ened them.  I  avow  the  truth.  I  do  not  hesi- 
tate to  declare  my  firm  belief,  that  there  is  no 
real  religion,  but  that  which  these  persons 
call  m3^sticism.  If  this  be  not  the  religion 
of  the  Bible,  according  to  its  letter  and  its 
spirit,  I  shut  it  up  for  ever.  Never  will  I 
enter  this  or  any  other  sanctuary  to  hear  the 
doctrines  of  this  volume  explained,  or  its 
duties  enforced.  I  hesitate  not  to  pronounce 
the  system  contained  in  it  an  imposition, 
and  the  Ministers  who  preach  it  deceivers. 
I  fling  my  faith  in  it  to  the  winds  of  heaven, 
and  consign  my  hopes  to  the  chillness  of 
the  grave.  I  have  done  with  the  religion  of 
the  Bible.  I  wish  no  more  to  hear  of  it,  no 
more  to  think  of  it,  no  more  to  respect  it. — 
But  I  am  sure  I  am  not  deceived  con- 
cernino;  the  nature  of  relifrion.  God  knows 
that  I  am  not.  However  deceived  I  may  be 
about  myself,  about  his  truth  in  this  respect 
I  cannot  be  deceived.  His  religion  is  expe- 
rimental, and  they  who  oppose  this  religion, 
f)r  sport  with  it,  do  despite  to  the  Spirit  of 


SIER.  IFI.]  OVER  LOST  SINNERS.  6t 

God.    They  grieve  him,  so  that  he  ceases  to 
strive  with  them.     Thus  their  day  is  past. 

Instances  of  such  effects,  resulting  from 
such  conduct,  are  not  wanting  in  the  histo- 
ry of  the  Church. 

You  perceive,  in  both  these  respects,  that 
the  day  may  be  past  to  a  people  and  not  to 
individuals,  and  so  it  may  be  past  to  indivi- 
duals, and  not  to  a  people. 

3.  Besides  these  general  cases,  there  are 
particular  ones,  in  which  there  is  cause  for 
apprehension.     Such  are  the  following  : 

(1.)  When  the  consciences  of  sinners,  hav- 
ing once  been  uncommonly  awakened,  have 
become  silent  through  the  cares  or  enjoy- 
ments of  the  world,  so  that  they  no  longer 
testify  against  them,  they  have  reason  to  ap- 
prehend that  the  things  which  belong  to 
their  peace  are  hid  from  their  eyes. 

(2.)  They  who  feel  pleased  that  their  con- 
sciences trouble  them  no  more  ;  who  deliaht 
in  their  exemption  from  their  former  alarms, 
yet  live  in  sin  and  in  estrangement  from 
God,  have  reason  to  fear  that  their  day  is 
drawing  to  a  close. 

(3.)  They  who,  contrary  to  the  remon- 
strances of  conscience,  engage  and  persevere 


68  THE  redeemer's  tears  [ser.  nr^ 

in  a  course  of  sin,  to  stiile  reflection ;  they 
who  fly  to  forbidden  pleasure  to  ease  their 
minds,  and  allay  their  fears ;  who  with  Felix 
say  to  the  truths  which  have  affected  them, 
"  Go  thy  way,"  may  well  tremble  lest  these 
truths  should  no  longer  aifect  them. 

(4.)  If  a  Gospel  ministry,  which  once 
awakened  the  attention  of  some,  has  no 
longer  any  influent;e  over  them,  so  that 
hearing  they  do  not  hear,  and  seeing  they 
do  not  understand,  the  terrible  conclusion 
may  follow,  "  They  are  left  to  them- 
^y  selves." 

(5.)  They  who  are  displeased  with  a  faith- 
ful exhibition  of  the  whole  truth  which  the 
Scriptures  unfold,  whether  that  truth  be  un- 
questionably drawn  from  the  Scriptures  or 
not,  having  itching  ears,  cannot  tell  but  they 
may  belong  to  those  of  whom  the  apostle 
says,  that  ''  they  have  pleasure  in  unright- 
"  eousness,"  and  "  whose  end  is  destruc- 
•^  tion." 

IV.  The  state  of  those  who  have  past 
their  day  is  unutterably  awful.  "  The 
"  things  which  belong  to  their  peace  are  hid 
'^  from  their  eyesT  They  perish,  that  is. 
they  are  lost  in  soul  and  body,  for  time  and 
eternity. 


SER.  III.]  OVER  LOST  SINNERS.  69- 

The  loss  which  they  sustain  is  infinite. 
It  is  the  loss  of  all  that  is  excellent,  valua- 
ble, and  interesting.  The  soul  is  lost !  It 
has  no  more  happiness  or  comfort  left  for  its 
enjoyment ;  but  receives,  as  its  deserved 
portion,  tribulation,  wrath,  and  anguish. 
Consider  its  nature.  Its  faculties  bespeak  its 
origin,  and  its  capability  of  high  enjoyments. 
The  body  is  lost !  It  suffers  the  most  fear- 
ful and  tremendous  pain.  Consider  its  inti- 
mate union  with  the  soul.  Together  they 
constitute  the  person  of  a  man.  The  sick- 
nesses of  the  body  affect  the  soul,  and  the 
anxieties  of  the  soul  affect  the  body.  Their 
union  will  add  inconceivably  to  their  mutu- 
al misery,  in  those  who  perish. 

They  are  excluded  from  heaven,  the 
place  of  happiness,  joy,  blessedness,  rest, 
and  glory ;  and  are  cast  into  hell,  the  place 
of  sorrow,  anguish,  debasement,  and  tor- 
ment. 

They  thus  perish,  having  had  a  day  of 
grace.  Salvation  was  offered  to  them,  and 
they  were  invited  to  accept  of  that  salvation. 
They  perish,  whilst  others  are  saved  from 
among  their  companions  and  friends ;  some 
of  them  more,  and  others  less  vile  than  they 


70  THE  redeemer's  TEARS  [sER.  HI, 

were.  A  consciousness  that  their  ruin  has 
been  their  own  work,  and  a  perception  of 
the  wise  choice  which  others,  especially 
those  whom  they  knew,  and  with  whom  they 
had  associated,  had  made,  together  with  the 
blessed  effects  of  that  choice,  will  aggravate 
the  fearful  sufferings  of  their  awful  fate. 

Their  loss  is  not  only  infinite,  it  is  irrepa- 
rable. The  place  of  their  abode  is  not  in- 
tended for  their  reformation,  but  for  their 
punishment.  The  natural  effect  of  punish- 
ment, where  no  higher  causes  prevent  that 
effect,  is  to  harden  in  sin.  Hence  we  are 
informed,  that  they  who  perish  blaspheme 
God  day  and  night  Of  them  it  may  be 
said,  and  will  be  said  far  ever,  "  The  har- 
"  vest  is  past,  the  summer  is  ended,  and  they 
"  are  not  saved '^." 

This  loss  drew  tears  from  the  Redeemer's 
eyes.  He  knew  full  well  what  was  lost. 
He  gave  his  life  a  ransom  for  many.  He 
suffered  so  as  man  never  suffered.  His 
work  of  redemption  made  him  to  undergo 
unknown  and  indescribable  agony.  In  the 
review  of  his  life  and  death,  the  question 
presents  itself  with  irresistible  force  to  our 

d  Jer.  viii.  20. 


SXR.  III.]  OVER  LOST  SINNERS.  71 

minds,  "  If  they  do  these  things  in  a  green 
''  tree,  what  shall  be  done  in  the  dry'?" 

Knowing  these  things,  he  wopt.  His 
tears  speak  more  than  volumes  on  this  sub- 
ject. Language  cannot  describe,  nay,  the 
imagination  cannot  conceive,  the  fearful 
condition  of  those  from  whose  eyes  the 
things  belonging  to  their  peace  are  hid. 

I  forbear  enlarging  on  a  topic  so  full  of  hor- 
ror. It  has  not  been  introduced  on  this  occa- 
sion because  it  is  con^ienial  to  our  feelinsis  ; 
but  because,  ''  knowing  the  terrors  of  the 
''  Lord,  we  persuade  men."  The  message 
which  has  been  delivered  combines  what- 
ever can  and  ought  justly  to  alarm  us,  on 
account  of  the  righteousness  of  God,  with 
every  thing  that  is  calculated  to  inspire  hope 
in  our  bosoms,  from  tiie  revelation  of  God's 
mercy  and  grace.  Though  we  have  forfeit- 
ed his  favour,  he  respites  us  from  the  con- 
summation of  the  curse,  bj  giving  us  the 
day  and  means  of  grace.  Lest  we  should 
waste  this  precious  season,  he  warns  us  that 
it  will  close  ere  long,  and  may  close  before 
we  are  saved. 

If  any   one  is  disposed  to  cavil  at  the 

e  Luke  xsiii.  31. 


72  THE  redeemer's  tears  [sER.  III. 

import  of  this  discourse,  or  to  neglect 
the  admonition  which  it  gives,  let  him 
be  warned  by  the  example  of  the  Jews. 
Their  case  illustrates  the  Redeemer's  words, 
and  gives  to  his  tears  the  weight  of  ten 
thousand  times  ten  thousand  irrefragable 
arguments.  Let  all  beware  that  they 
tamper  not  with  God's  justice,  or  sport 
with  his  mercy,  thus  provoking  his  indigna- 
tion. Let  none  dismiss  the  subject  as  too 
gloomy,  or  reject  the  exhortation  as  unne- 
cessary in  a  Christian  land.  The  right  im- 
provement of  the  subject  will  promote 
cheerfulness,  will  produce  real  happiness. 
And  the  fact  that,  in  Christian  lands,  men 
are  born  sinners,  makes  the  exhortation  a 
duty  imperative  on  all  the  ambassadors  of 
Christ. 

Thus  thouHit  and  thus  acted  the  re- 
formers  in  the  old  world;  the  pilgrims  of 
New- England:  Tenant,  Davies,  Rogers, 
Laidlie,  Coleman,  and  the  host  of  worthies 
who  held  fast  the  faith  once  delivered 
to  the  saints.  They  taught  the  truths 
which  we  preach ;  they  prayed  for  God's 
blessing  upon  these  truths  to  them  and  their 
posterity.      From  their  graves  proceeds  a 


SER.  in.]  OVER  LOST  SINNERS.  7 '3 

voice  addressing  us,  and  saying,  "  Be  ye 
"  followers  of  them  who,  through  faith  and 
^'  patience,  inherit  the  promises^."  Who 
then  desires  to  have  his  soul  gathered  with 
theirs?  Let  him,  without  delay,  attend  to 
the  things  which  belong  to  his  peace.  To- 
day, if  ye  will  hear  the  voice  of  the  Son 
of  man,  harden  not  your  hearts.  Remem- 
ber that  solemn  admonition,  "  He  that,  be- 
''  ing  often  reproved,  hardeneth  his  neck, 
"  shall  suddenly  be  destro3^ed,  and  that 
"  without  remedy"." 

The  day  is  coming  which  will  try  our 
principles,  and  determine  our  fate.  Then 
they  who  have  neglected  or  despised  the 
things  which  belong  to  their  peace;  they 
who  have  resisted  the  workings  of  con- 
science ;  they  who  have  refused  to  receive 
instruction,  will  depart  under  a  cloud  of 
molanchol}',  and  in  all  the  agony  of  fearful 
expectation :  whilst  they  who  have  attend- 
ed to  the  things  which  belong  to  their 
peace ;  who  are  washed  in  the  blood  of  the 
Lamb,  will  be  supported  and  cheered  by 
the  hope  of  eternal  blessedness. 

/  Heb.  vi.  12.  r  Prov.  -sxix.  1- 

VOL.  IT.  JO 


74  THE  REDEExMEr's  TEARS'  [sER.  TIL 

To  which  of  these  classes,  Men  and  Bre- 
thren, do  you  belong  ?  Examine  your  views, 
your  conduct,  your  hopes.  Remain  not  in 
ignorance  about  your  state.  Be  not  ever 
learning  and  never  coming  to  the  know- 
led^re  of  the  truth.  *'  Give  dilio;ence  to  make 
"  your  calling  and  election  sure\" 

Ere  lono*  the  factitious  distinctions  of  life 
will  be  no  more,  and  every  one  will  be 
treated  according  to  his  moral  worth.  Ere 
long  the  partiality  of  attachment  will  in 
vain  seek  to  cast  its  veil  over  the  deficien- 
cies of  friends  in  relation  to  moral  charac- 
ter. Ere  long  the  soothing  accents  of  kind- 
ness will  no  more  be  poured  forth  to  quiet 
the  heart,  racked  with  pain  on  account  of 
its  own  estrangement  from  God.  Ere 
long  your  fate  and  mine  will  be  deter- 
mined. The  shadows  of  our  days  are 
lengthening ;  the  darkness  of  the  grave  is 
descending. 

Time  is  short.  Presently  the  curtain  of 
life  will  be  drawn,  and  eternity  disclosed  to 
your  view. 

Time  is  short !  The  foundation  on  which 
the  earthly  house  of  your  tabernacle  rests, 

h  2  Pet.  i.  15. 


SER.   III.]  OVER  LOST  SINNERS.  75 

is  tottering  with  years :  presently  it  will 
give  way,  and  you  will  be  ingulphed  in 
eternity. 

Time  is  short !  The  clock  which  marks 
the  progress  and  duration  of  your  pil- 
grimage in  this  world,  is  fast  running 
down :  in  a  little  while,  a  very  little 
while,  its  hand  will  point  to  that  which 
its  striking  will  announce — '^  Eternity!" 
Amen. 


SERMON   IV. 


GOirS  CONTROVERSY  WITH  HIS 
PEOPLE. 


iviiCAH  VI,  ;t. 


O  my  'people^  \ohat  hace  1  done  unto  thee  ? 
and  wherein  have  I  wearied  thee  ?  tes- 
lift/  against  me. 

VY  HAT  a  train  of  overwhelming  ideas  do 
these  words  originate  in  the  mind  of  every 
reflecting  person  !  Jehovah,  the  Sovereign 
of  the  universe,  permits  his  subjects  to 
plead  their  cause  bef  re  him.  He  who 
needs  not  their  praises  cr  obedience  to 
increase  Jiis  glory  or  his  happiness,  con- 
descends to  place  himself  at  their  tribu- 
nal^ and  appeals  to  their  judgment  for  the 


sER.  IV  ]  god's  controversy,  kc.  77 

equity  of  his  government.  Truly  we  have 
reason  to  rejoice,  that  he  is  thus  gra- 
cious and  merciful,  thus  slow  to  anger  and 
of  great  kindness;  but  we  ought  to  rejoice 
with  trembling.  When  he  stoops  so  low, 
'^  his  forbearance  is  almost  exhausted,  and 
"  the  day  of  his  merciful  visitation  near  its 
*'  close ;  for,  as  he  does  not  want  power  to 
*^  punish,  or  provocation  to  justify  such  pu- 
*'  nishment,  he  thus  acts  to  make  our  con- 
"  demnation  consistent  with  his  mercy"." 

With  mingled  emotions  of  gratitude  for  the 
divine  patience  towards  us,  and  of  fear  lest 
we  should  sin  against  it  any  longer,  let  us 
at  this  time  enter  upon  the  consideration 
of  these  words.  Although  addressed  to  the 
children  of  Israel  in  the  first  instance,  they 
are  strictly  applicable  to  the  professing  peo- 
ple of  God  in  all  ages.  Two  leading  truths 
are  contained  in  them,  which  require  our 
attention,  and  will  in  order  be  explained. 

I.  That  the  people  of  Gcd  sometimes 
grow  weary  of  him. 

II.  That  such  condi  ct  on  their  part,  in 
all  cases,  is  unreasonable,  iniquitous,  and 
condemnable. 

o  R.  Walker's  Sermon  on  the  texf. 


78  god's  controversy  [ser.  it. 

<^  O  my  people,  what  have  I  done  unto 
^'  thee  ?  and  wherein  have  I  wearied  thee  ? 
"  testify  against  me." 

I.  The  people  of  God  sometimes  grow 
weary  of  him :  that  is,  they  act  as  if  thej 
were  weary  of  his  service. 

This  was  eminently  the  case  with  Israel, 
especially  the  ten  tribes,  though  they  were 
indebted  to  him  for  their  national  existence, 
their  country,  their  privileges  civil  and  reli- 
gious, their  blessings  temporal  and  spiritual. 
They  forsook  him  repeatedly,  even  the  Rock 
of  their  salvation,  and  followed  after  dumb 
idols,  those  lying  vanities  of  the  heathen. 
Though  acquainted  with  God's  acceptable 
worship,  they  devised  a  worship  of  their 
own,  which  dishonoured  him.  They  broke 
his  laws,  trampled  under  foot  his  ordinances, 
and  assimilated,  in  their  whole  deportment; 
to  the  nations  who  knew  not  God. 

Thus  also  the  professing  people  of  God 
under  the  Gospel  ceconomy ,  in  various  ways, 
act  as  if  they  were  weary  of  his  service. 
They  do  so, 

First,  When  they  are  careless  about  their 
growth  in  grace. 

This  is  a   talent  committed  to  us  by 


SER.  IV.]  WITH  HIS  PEOPLE.  79 

God  for  our  improvement.  It  includes  in 
it  the  possession  of  all  those  virtuous  and 
holy  principles  which  dignify  our  nature 
and  qualify  us  for  heaven.  The  cultiva- 
tion of  these,  to  their  highest  degree  of 
maturity,  is  an  important  and  indispensable 
duty.  To  fulfil  it,  requires  all  the  attention, 
diligence,  watchfulness,  and  perseverance,  of 
which  we  are  capable.  When  we  consider 
our  natural  proneness  to  evil,  the  number  of 
our  enemies,  the  art  they  use  and  the  power 
they  possess  to  seduce  us  from  the  ways  of 
the  Lord,  we  cannot  but  see  at  once  the  dan- 
ger as  well  as  folly  of  carelessness  about  our 
own  advancement  in  the  divine  life. 

Men,  in  worldly  matters  which  they  con- 
ceive interesting  and  necessary  for  their  tem- 
poral benefit,  set  us  a  good  example.  With 
what  eagerness  and  assiduity  do  the  son  of 
science,  the  slave  of  ambition,  and  the  votary 
of  pleasure,  press  on,  each  in  his  pursuit, 
that  he  may  enjoy  more  of  w  hat  he  loves ! 
If  one  or  other  stop  in  his  career,  without 
being  disabled  from  going  on,  it  is  an  evi- 
dence that  such  have  become  weary  of  their 
idols.  So  with  tlie  professed  followers  of 
Jesus  Christ,  to  halt  when  they  ought  to  ad- 


80  cjod's  controversy  [ser.  IV. 

Vance,  displays  a  state  of  mind  which  is 
alarming.  It  is  halting  in  knowledge,  in 
righteousness,  in  holiness,  in  moral  excel- 
lence. It  is  neglecting  the  things  that  are 
true,  that  are  lionest,  that  are  just,  that  are 
pure,  that  are  lovely,  that  are  of  good  re- 
port. Thus  to  do,  manifests  an  indisposition 
to  be  more  perfectly  reconciled  to  God  in 
heart,  to  love  him  more  ardently,  and  trust 
in  him  more  firmly.  It  indicates  the  strength 
of  indwelling  sin,  and  the  prevalence  of  temp- 
tations from  without.  The  flesh  sighs,  What 
a  weariness  it  is  to  be  always  watching, 
always  fighting,  always  labouring!  The 
spirit  listens  to  the  flesh,  and,  seduced  by  it. 
ceases  to  act  as  master,  and  becomes  ser- 
vant. Now  improper  thoughts  arise,  which 
are  not  checked  with  promptness ;  desires 
are  excited,  which  meet  no  sufficient  re- 
sistance ;  passions  begin  to  rage,  vv^hicli 
heretofore  were  tame ;  appetites  are  awak- 
ened, which  long  had  lain  dormant.  Spi- 
ritual perception  is  obscured,  and  spiritual 
taste  vitiated.  The  disorder  of  the  mind 
soon  affects  the  deportment  in  a  sensible 
manner.  Th3  closet  is  almost  deserted,  or 
entered   with  reluctance ;  self-examination 


S1:R.  IV.J  WITH  HIS  PEOPLE.  81 

is  neglected,  or  performed  in  haste  and 
si  ightly ;  the  word  is  read  or  heard  with 
hstlessness,  and  little  profit ;  and  the  whole 
service  of  God  appears  a  weariness. 

Secondly,  When  professing  believers,  in 
their  public  conduct,  keep  out  of  view  the 
discriminating  features  of  the  Gospel,  they 
act  as  if  they  were  weary  of  God's  service. 

He  has  plainly  pointed  out,  in  his  word,  the 
path  of  duty  for  them,  as  well  as  revealed  to 
them  the  subjects  of  their  faith.  They  are  as 
lights  in  the  world,  and  should  so  shine  before 
their  fellow-men,  that  others  seeing  their  good 
works,  may  glorify  their  Father  who  is  in 
heaven.  Their  example  ought  ever  to  be 
worthy  of  the  cause  they  advocate,  and  of 
the  Master  they  serve.  How  inconsistent 
would  it  be  for  a  wise  man  to  act  as  a  fool, 
or  an  old  man  as  a  child !  Equally  incon- 
sistent is  it  for  a  believer  to  act  as  an  unbe- 
liever, or  a  traveller  to  ^heaven  like  one 
whose  views  and  hopes  are  confined  to 
earth.  Every  description  of  men  have  a 
character  to  sustain,  and  a  part  to  act  on  the 
theatre  of  life.  The  character  of  a  believer 
is  that  of  an  heir  of  glory  ;  his  part  is  to  live 
godly  in  Christ  Jesus.     The  line  of  conduct 

VOL.  IT.  11. 


82  god's  controversy  [ser.  r^, 

he  ought  to  pursue  in  his  intercourse  with 
the  world,  is  such  that  all  may  take  notice 
of  him  that  he  has  been  with  Jesus.  Moral 
honesty  is  not  alone  sufficient,  nor  temper- 
ance, nor  chastity,  nor  generosity,  nor  any 
of  those  virtues  which  men  without  grace 
externally  display.  In  addition  to  these  are 
virtues  which  the  world  derides,  and  of 
which  the  unbeliever  can  form  no  distinct 
or  correct  idea ;  such  as,  "  glorying  in  the 
"  cross  of  Christ,  crucifixion  to  the  worlds 
"  looking  to  the  things  which  are  not  seen 
''  which  are  eternal,  poverty  of  spirit^ 
"  lowliness  of  mind,  patient  continuance 
'^  in  well  doing,"  denying  selfish  principles 
and  feelings,  mortification  of  the  desires  of 
corrupt  nature,  simple  dependance  upon  the 
naked  promises  of  the  living  God,  with 
others  of  the  same  nature.  These  are 
Christian  virtues,  which  men  calling  them- 
selves Christians  ought  to  practise  openly  and 
boldly,  at  all  times,  and  under  all  circum- 
stances, over  and  above  the  moral  virtues. 
When  they,  on  the  contrary,  satisfy  them- 
selves with  the  latter,  omitting  the  former 
whenever  they  can  without  outraging  their 
profession,   wherein    do    they   differ    from 


S.'ER.  IV.]  WITH  HIS  PEOPLF.  83 

worldly  men  of  integrity  ?  They  discover 
the  same  worldly  propensities,  are  bent 
on  gain,  seek  after  honours,  and,  as  they 
prosper,  indulge  themselves  more  and  more 
in  ease  and  in  worldly  modes  of  living. 
They  converse  like  the  men  of  the  world, 
adopt  their  maxims,  apparently  are  influ- 
enced by  their  principles,  and  assimilated  to 
them  in  their  whole  deportment.  This  de- 
portment is  indeed,  externally,  strictly  cor- 
rect. No  blame  can  be  attached  to  their  mo- 
ral character  :  but  we  look  in  vain  for  their 
Christian  virtues.  Some  thus  act  from  fear, 
others  from  a  mistaken  policy ;  some  from  a 
culpable  pliancy  of  temper,  others  from  ac- 
tual seduction,  being  surprized  into  an  aban- 
donment of  their  peculiar  duties.  Let  the 
reason,  however,  be  what  it  may,  they  give 
just  cause  to  gainsay ers  to  say,  ''  These 
"  persons,  notwithstanding  their  high  preten- 
^*  sions  to  sanctity,  love  the  world  as  much 
^^  as  we  do,  and  seek  the  things  which  are  in 
"  it  after  our  manner,  and  with  an  avidity 
^^  equal  to  ours."  They  conduct  themselves 
as  if  the  practice  of  the  Gospel  virtues  was 
a  burden,  as  if  the  service  of  God  was  wea- 
risome to  them. 


84  god's  controversy  [ser.  IV, 

Thirdly,  When  the  professed  people  of 
God  go  to  the  utmost  verge  of  lawful  w^orld- 
ly  enjoyments,  as  if  hankering  after  those 
which  are  unlawful,  they  manifest  a  weari- 
ness in  his  service. 

Although  they  are  commanded  to  deny 
themselves,  and  mortify  their  members  which 
are  on  earth,  yet  God  has  granted  unto 
them  the  sanctified  use  of  his  creatures  for 
their  happiness.  In  these,  however,  unfortu- 
nately they  too  often  seek  their  chief  plea- 
sure, instead  of  seeking  it  in  him,  and  in 
obedience  to  his  most  perfect  will.  Thus 
they  act  like  the  children  of  Israel  in  the  wil- 
derness, who,  when  they  had  manna  from 
heaven  for  food,  lusted  after  the  flesh-pots  of 
Egypt.  Forgetting  that  many  things,  though 
lawful,  are  not  expedient  at  all  times,  and 
under  all  circumstances,  they  convert  their 
liberty  into  a  plea  for  indulging  in  them, 
further  than  prudence  or  propriety  will  ad- 
mit. Hence  worldly  pleasures,  innocent  in 
their  nature,  become  criminal  in  their  hands 
by  their  abuse  of  them.  This  prepares  the 
way  for  their  participation  in  such  as  are 
condemnable  in  their  nature.  They  first  go 
to  the  utmost  verge — to  the  extreme  boun- 


SER.  IV.]  WITH    HIS  PEOPLE.  85 

dary  of  those  which  are  lawful;  then  tam- 
per and  dally  with  those  which  are  doubt- 
ful ;  casting,  in  the  mean  while,  a  wishful, 
longing  eye  upon  those  that  are  improper 
and  ruinous,  until  their  ofFensiveness  wears 
away  from  the  mind,  and  they  become  fa- 
miliar to  conscience  ;  when,  finally,  these 
professing  Christians  yield  to  the  temptation 
which  they  themselves  have  invited,  and  to 
which  by  their  imprudence  they  have  given 
resistless  power.  Soon  their  example  is  urged 
by  others,  in  defence  of  vain  amusements,  of 
sinful  chance  games,  of  immoral  sports,  of 
feasts  where  God  is  not  known,  and  where 
the  operation  of  his  hands  is  disregarded. 
What  is  such  conduct  but  a  practical  decla- 
ration, that  they  have  become  disgusted 
with  the  ways  of  the  Lord ;  that  they  are 
weary  of  his  service  ? 

Fourthly,  When  the  professing  people  of 
God  murmur  or  fret  under  adverse  provi- 
dences, they  act  as  if  they  were  weary  of  his 
service. 

That  consists  in  suffering  as  well  as 
doing  his  will.  The  statute  law  of  his 
kingdom  in  the  world  is,  that  through  much 
tribulation  we  must  enter  into  glory.     The 


86  god's  controversy  [sER.  TV. 

experience  of  his  saints  approves  this,  and 
with  one  voice  declares,  It  is  good  for  them 
to  be  afflicted.  Against  this,  corrupt  nature 
enters  her  protest,  and  would,  if  possible, 
make  us  believe  it  is  unjust,  and  unnecessa- 
ry, and  cruel.  By  the  aid  of  Satan  and  the 
world,  she  too  frequently  prevails,  so  far  as 
to  excite  discontent  and  disaffection  towards 
the  government  of  God,  in  those  who  ought 
to  say,  under  all  circumstances,  "  The  Lord 
^^  reigneth,  let  the  earth  rejoice."  What  he 
does,  is  according  to  that  plan  which,  with 
infinite  wisdom,  he  devised  in  eternity.  No 
one  event,  however  trifling,  happens  by 
chance,  but  by  the  will  of  God.  Whatever 
then  befals  his  people,  must  be  just,  holj, 
and  good,  because  a  part  of  his  determined 
counsel  and  purpose.  If  thej  suffer,  he  has 
seen  fit  to  apportion  out  to  them  that  lot ; 
it  is  no  new  thing,  no  contingency ;  it  is  the 
eternal  will  of  their  heavenly  Father.  To 
be  dissatisfied  with  affliction,  is  to  be  dissa- 
tisfied with  the  government  of  God :  to 
murmur  under  its  smarts,  is  to  murmur 
against  infinite  perfection.  The  language  of 
such  conduct  is,  "  God  ought  not  to  reign ; 
"  he  does  not  act  justly ;  afflictions  are  im- 


SER.  IV.]  WITH  HIS  PEOPLE.  87 

"'  properly  dispensed."  How  shocking  is 
this  to  every  person  who  has  any  serious  im- 
pressions of  the  truth !  Truly  they  who  are 
impatient  under  the  divine  rebukes,  who 
are  willing  to  receive  good  from  the  Lord, 
but  not  to  receive  evil,  act  as  if  they  were 
weary  of  God's  service.     They  do  so. 

Fifthly  and  lastly,  When  they  relax  their 
diligence  in  the  cause  of  God  in  the  world  ; 
when  they  make  no  attempts,  or  very  feeble 
ones,  to  break  down  the  kingdom  of  Satan  ; 
to  arrest  ungodly  sinners  in  their  mad  ca- 
reer ;  to  spread  the  savour  of  Christ's  name 
in  the  circle  of  their  friends ;  to  assist  in 
sending  his  precious  Gospel  to  the  heathen 
who  walk  in  darkness,  and  dwell  in  the  land 
of  the  shadow  of  death. 

Such  are  some  of  the  principal  ways  in 
which  the  professing  people  of  God  manifest 
a  weariness  in  his  service.  They  thus  bring 
practical  objections  against  the  perfections  of 
God's  nature,  against  the  excellency  of  his 
law,  the  wisdom  and  equity  of  his  providence. 
These  objections  he  is  ready  to  meet.  He 
challenges  his  people  to  substantiate  them. 
"  Testify  against  me,"  he  says.  And  well 
he  may ;  for  such  conduct  as  they  display 


88  eOD's  CONTROVERSY  [&ER.  IV. 

is,  in  all  cases,  unreasonable,  iniquitous,  and 
condemnable.     To  prove  this,  is  the 

II.  Leadino;  truth  in  the  text  which  re- 
quires  explanation. 

And  here  arguments,  various  and  in- 
finite, press  into  the  mind,  so  that  the 
great  difficulty  will  be  to  select  the  most 
obvious. 

First,  then,  Hath  not  God  manifested 
himself  the  best  Friend  of  his  people? 
Has  he  not  borne  with  their  infirmities, 
passed  by  their  transgressions,  and  given 
them  the  strongest  assurance  of  his  loving 
kindness?  Consider,  ye  who  act  as  if  you 
were  weary  of  God,  that  he  has  spared  you, 
and  continued  his  favours  towards  you. 
From  him  you  receive  all  your  blessings,  the 
greatest  as  well  as  the  least.  They  are 
freely  given,  with  nothing  on  your  part  to 
merit  them  in  the  least.  Consider,  further, 
the  astonishing  gift  of  his  Son,  for  sinners 
like  you,  to  redeem  you  from  death !  How 
vast  your  obligations,  that  you  have  been 
born  in  a  land  of  Christian  light  and  liberty  ; 
of  Christian  parents;  that  you  have  been 
brought,  by  divine  mercy,  into  the  bosom  of 


SER.  IV.]  WITH  HIS  PEOPLE.  8^ 

his  Church,  and  have  been  called  with  a 
holy  calling.     Greater  love  has  never  been 
displayed  than  this,  that  God  should  not 
spare  his  only  begotten  Son,  but  freely  give 
him  up  for  us  all,  and  that  while  we  were 
enemies.     Where  is  there  an  earthly  friend 
that  has  done  for  you  what  God  has  done  ? 
How  unreasonable,  then,  to  grow  weary  of 
his  service !  how  iniquitous !    Testify  against 
him,  if  you  can.     Has  he  ceased  to  be  your 
friend  ?     Are  not  his  mercies  fresh  every 
morning,  and  renewed  every  evening  ?     Do 
you  not  still  enjoy  the  day  and  the  means  of 
grace  ?     Are  you  not  still  invited  to  come  to 
Christ's  fulness  ?     May  you  not  still  plead 
the  divine  promises  in  faith,  and  cherish  the 
hope  of  everlasting  life  ?     But, 

Secondly,  Doth  God  require  any  thing 
from  any  of  his  creatures,  but  what  is  just, 
holy,  and  good  ?  His  laws  remain  the  same ; 
for  he  is  the  same  yesterday,  to-day,  and 
for  ever.  The  same  perfection  is  still  in 
them.  They  are  calculated  to  make  all 
who  obey  them  happy.  He  is  not  a  hard 
Master,  for  his  "  yoke  is  easy,  and  his  bur- 
"  den  is  light."     Why,  then^  do  any  act  as 

VOL.  II.  12 


90  cod's  controversy  [sER.  IV, 

if  the  contrary  of  all  this  were  true  ?  Let 
them  bring  forth  their  charges,  and  testify 
against  God.  Are  his  laws  too  strict? 
They  forbid  nothing  save  sin,  and  sin  must 
be  destroyed  in  your  hearts,  or  you  are  mi- 
serable. Do  they  not  provide  for  the  well- 
being  of  society  ?  They  demand  all  those 
virtues,  without  which  mankind  would  be 
converted  into  furies,  and  our  world  into  a 
place  of  torment.  Do  they  abridge  indivi- 
dual enjoyment,  so  much  as  to  impair  indi- 
vidual comfort  ?  They  require  from  you  a 
denial  of  all  those  passions  and  appetites j 
which  tyrannize  over  your  reason,  and  ren- 
der you  by  nature  slaves  of  unrighteousness. 
They  prescribe  such  actions  as  God  himself 
displays  in  his  government  of  the  world. 
They  are  actions  which  your  very  creation 
and  preservation  bind  you  to  perform.  Re- 
demption by  Jesus  Christ  imposes  yet  stronger 
obligations  on  you.  "  What,  know  ye  not 
"  that  ye  are  not  your  own,  but  bought  with 
"  a  price?  Therefore  glorify  God  in  soul 
"  and  body  which  are  his." 

Thirdly,  What  do  you  merit,  if  weighed 
in  the  balance  of  justice  ?  Look  to  the  rock 
from  whence  you  were  hewn,  and  the  hole 


feER.  IV.]  WITH  HIS  PEOPLE.  91 

of  the  pit  from  whence  you  were  digged. 
Are  you  not  sinners  by  nature  ?  Are  not 
your  hearts  deceitful  above  all  things,  and 
desperately  wicked  ?  Is  your  conduct  such 
as  gratitude  requires?  Now,  compare  this 
view  of  yourselves  with  what  God  has  done 
for  you,  and  is  still  doing.  Do  you  deserve 
an}^  thing  but  afilictions  and  sorrows  at  his 
hands  ?  If  he  thus  acts  towards  you,  ought 
you  not  to  say,  '^  It  is  well,  I  merit  the  in- 
"  dignation  of  the  Lord." 

Fourthly,  Is  not  God  the  overflowing 
Fountain  of  happiness?  In  his  favour  is 
life,  and  in  his  loving  kindness  that  which  is 
better  than  life.  Where  shall  we  look  for 
pleasure,  if  not  in  conformity  to  his  nature, 
and  in  fuHilling  the  duties  of  his  service? 
In  his  communion  his  people  find  all  that 
their  hearts  can  desire  ;  a  fulness  of  joy,  an 
excess  of  delight,  which  no  language  can 
describe,  nor  imagination  conceive.  His  ways 
are  strictly  wa^^s  of  pleasantness,  and  all  his 
paths  are  peace.  The  very  practice  of  reli- 
gion affords  them  a  satisfaction,  a  relish  of 
which  the  world  can  form  no  idea.  The}^ 
may  be  f>utwardly  aiflicted,  but  they  are  in- 
wardly supported,  "■  because  the  love  of  God 


92  god's  controversy  [ser.  iv. 

'^  is  shed  abroad  in  their  hearts  by  the  Holy 
^'  Ghost,  which  is  given  unto  them."  This 
Comforter  cheers  them  in  sorrow,  guides 
them  in  darkness,  and  animates  them  with 
the  foretastes  of  future  glory.  How  unrea- 
sonable, how  iniquitous,  how  condemnable, 
for  any  to  be  weary  of  the  service  of  that 
God,  who  grants  such  happiness  here,  and 
the  prospect  of  greater  hereafter  ! 

Thus  it  is,  my  brethren,  that  God  pleads 
with  his  people  who  are  weary  of  him,  who 
have  declined  in  their  love,  diligence,  and 
faithfulness  towards  him. 

Are  there  any  such  here  present  ?  The 
Lord  has  a  controversy  with  you.  What 
can  you  say  against  God  ?  You  who 
are  guilty  worms  of  the  dust  before  him? 
His  glory  brightens  the  heavens,  and  fills 
the  earth.  Dazzled  with  the  splendour 
of  its  beams,  angels  veil  their  faces  be- 
fore him,  and,  with  extatic  rapture,  cry, 
*'  Holy,  holy,  holy  art  thou.  Lord  God  Al- 
"  mighty."  If  he  unveil  it  full  on  your 
view,  you  perish ;  for  no  mortal  eye  can  be- 
hold it  and  live.  Oh !  cast  yourselves  at  the 
feet  of  his  mercy  ;  acknowledge  your  trans- 
gressions, lest  he  swear  in  his  wrath,  ''  Ye 


^ER.  IV.]  WITH  HIS  PEOPLE.  93' 

^^  shall  not  enter  into  my  rest."  He  charges 
you  with  want  of  suitable  respect  for  him,  of 
uniform  obedience  to  his  will,  and  of  devoted 
attachment  to  his  ways.  Are  you  not  guilty  ? 
Remember,  he  knows  the  heart ;  his  eyes  are 
in  every  place,  beholding  the  evil  and  the 
good.  Can  you  bear  Iiis  searcliing  inspec- 
tion? Approach,  then  ;  draw  near,  and  order 
your  cause  before  him.  He  is  ready  to  hear 
and  answer.  Testify  against  him  who  ob- 
scures the  sun  by  his  superior  radiance,  who 
is  without  spot,  or  wrinkle,  or  blemish  ;  in- 
effably perfect  in  his  nature,  laws,  and  go- 
vernment. No,  you  cannot.  Struck  with 
amazement  at  your  folly  and  depravity,  in 
ever  becoming  weary  of  his  sei'vice,  or  ma- 
nifesting any  disrelish  to  his  ways,  you  are 
constrained  to  lay  your  hands  on  your 
mouths,  and  your  mouths  in  the  dust,  and, 
like  the  lepers  of  old,  cry,  "  Guilty,  guilty." 
He  asks  you,  "  What  have  I  done  unto 
'^  thee  ?"  You  readily  answer,  *^  Thou  hast 
"  made  us,  preserved  us,  clothed  us,  and  fed 
^^  us,  redeemed  us;  thou  liast  done  great 
'^  things  for  us,  and  glorious.  Wo,  wo  to 
^'  us,  that  we  have  ever  declined  in  thy  sta- 
"  tutes  !"     Instead  of  testifying  against  him, 


94  god's  controversy  [ser.  iv. 

you  must  testify  for  him,  that  he  has  been  to 
you  a  most  affectionate  Father,  a  tender 
and  compassionate  Master,  a  merciful  and 
kind  God. 

Well,  then,  repent  of  your  ways.     Be 
watchful  over  your  growth  in    grace;    be 
exemplary  in  your  public  conduct  as  Chris- 
tians ;  make  a  sanctified  use   of  the  crea- 
tures of  God   in   the    world ;    bear   afflic- 
tions with  patience  and   thankfulness;    be 
diligent  in  promoting  the  cause  of  Christ  in 
the  world.   Do  these  things,  and  do  whatever 
else  evinces  engagedness  in  the  service  of 
God,  and  his  controversy  with  you  will  end. 
But  if  you  persist  in  your  course,  he  will  re- 
buke you  in  his  anger,  and  chasten  you  in 
his  hot  displeasure.     If  you  continue  assimi- 
lated to  the  world,  are  neither  hot  nor  cold, 
but  lukewarm  in  your  Christian  course,  he 
will,  according  to  his  threatening  to  the  La- 
odicean   professors,   spue  you    out   of  his 
mouth.     Remember,  brethren,  you  have  to 
deal  with  God,  who  is  jealous  of  his  honour, 
and  whose  glory  he  will  not  divide  with  an- 
other.    Return  unto  him,  and  say,  "  Take 
"  away   all    iniquity,   and  receive  us  gra- 
"  ciously ;  so  will  we  render  the  calves  of 


SER.  IV.]  WITH  HIS  PEOPLE.  95 

"  our  lips.  Asher  shall  not  save  us;  we 
"  will  not  ride  upon  horses,  neither  will  we 
'^  say  any  more  to  the  work  of  our  hands, 
^'  Ye  are  our  gods ;  for  in  thee  the  fatherless 
'^  iindeth  mercy"." 

God  now  pleads  with  you  in  mercy ; 
but  he  will,  on  another  occasion,  plead 
in  indignation.  He  will  say,  "  What  could 
"  I  have  done  to  you  which  was  not 
"  done  ?  Wherefore,  when  I  looked  for 
''  good  fruit,  did  you  bring  forth  evil 
"  fruit?"  On  the  day  of  judgment  he  will 
testify  against  you,  against  all  who  have 
persisted  in  displaying  weariness  in  his  ser- 
vice. Before  him,  at  that  time,  we  must  ere 
long  undergo  a  strict  examination ;  every 
secret  work  will  be  brought  to  light,  and 
every  thought  of  the  heart  made  manifest. 
The  Judge  standeth  at  the  door !  The  time 
is  drawing  near.  What  your  hands  find  to 
do,  do  it  quickly.  Seek  to  be  more  and 
more  qualified  for  heaven.  The  Lord  grant 
that  we  may  meet  there  with  those  who 
have  gone  before  us,  and  have  entered  into 
the  rest  of  their  Lord.     Amen. 

n  Hoseaxiv.  2,  3. 


SERMON  V. 


THE  ONLY  SAFETY  IN  THE  HOUR  OF 
DANGER". 


HEBREWS  XL  28. 

Through  faith  he  hept  the  passover^  and 
the  sprinkling  of  blood,  lest  he  that  de- 
stroyed the  first-horn  shoidd  touch 
them. 

These  words  refer  to  a  memorable  period 
in  the  history  of  God's  chosen  people.  They 
were  in  the  land  of  Egypt,  and  in  the  house 
of  bondage,  sorely  alflicted  by  Pharaoh  and 
his  servants.  The  four  hundred  years,  to 
which  this  state  of  oppression  was  restricted 

a  Preached  at  the  adtninistratioa  of  the  Lord's  Supper. 


SER.  v.]  I.V  THE  HOUR  OF  DANGEll.  91 

according-  to  prophecy,  were,  however,  just 
expiring\     "  The  children  of  Israel,"  saith 
the  sacred  historian,  "  sighed  by  reason  of 
*^  the  bondage,  and  they  cried ;  and   their 
"  cry  came  up   unto  God  by  reason  of  the 
"  bondage.     And  God  heard  their  groaii- 
*'  ing,  and  God  remembered  his  covenant 
"  with  Abraham,  with  Isaac,  and  with  Ja- 
"  cob.     And  God  looked  upon  the  children 
^'  of  Israel,   and    God   had    respect    unto 
"  them  ."     He  raised  up  Moses  to  be  their 
cleliverer^  commissioning  him  to  appevr  be- 
fore the  Egyptian  king  in  their  behalf,  that 
they  might  be  permitted  to  depart  for  t!ie 
promised   land.       The   king   hardened    his 
heart  against  the  Lord,  and  refused  obedi- 
ence to  the  command  of  Jehovah.     Then  it 
was,  in  the  language  of  the  Psalmist,  that 
Moses  his  servant,  and  Aaron  whom  he  had 
chosen,    "  shewed   his  sisins    amon";  them, 
"  and  wonders  in  the  land  of  Ham.      He 
'^  sent  darkness  and  made  it  dark  ;  and  did 
"  they  not  rebel   against   his   w  )rd  ?  .  He 
"  turned  their  waters  into   blood,  ana  sl'.^w 
"  their  fish.     Their  land  brought  forth  frjo'S 

h  Grn.  xv.  10.  c  Ex.  ii.  23— 2r>. 

d  Fonie,  Ps  cv.  28. 

VOL.   II.  L^ 


98  IHE  ONLV   SAFETY  [sER.  Y. 

^'  in  abundance,  in  the  chambers  of  their 
^'  kings.  He  spake,  and  there  came  divers 
"  sorts  of  flies,  and  lice  in  all  their  coasts.  He 
"  gave  them  hail  for  rain,  and  flaming  fire 
'^  in  their  land.  He  smote  their  vines  also^ 
^^  and  their  fig-trees ;  and  brake  tlie  trees  of 
^'  their  coasts.  He  spake,  and  the  locusts 
•'  came,  and  caterpillars,  and  that  vv^ithout 
^^  number,  and  did  eat  up  all  the  herbs 
"'  in  their  land,  and  devoured  the  fruit  of 
'^  their  ground  ."  In  all  these  various  ways 
did  God  punish  the  Egyptians  for  disobey- 
ing his  command,  each  of  them  having  a 
particular  design,  inasmuch  as  thej  bore  an 
analogy  to  the  crimes  and  idolatry  of  that 
people^.  But  the  Lord  hardened  Pharaoh's 
heart,  and  he  w^ould  not  let  Israel  go.  Then 
it  was  that  *'  the  Lord  said  unto  Moses. 
*^  Yet  will  I  bring  one  plague  more  upon 
''  Pharaoh,  and  upon  Egypt :  afterward  he 
''^  will  let  you  go  hence  ."  The  plague  is 
thus  described  :  "  About  midnight  will  I  go 
out,"  saith  the  Lord,   "  into  the  midst  of 

€  Ps.  cv.  27—35. 

/  Bi-yanf's  Observations  on  the  Plagues  inflicted  on  the 
Egypt  i:ins. 
£•  Ex.  xi.  1. 


SER.  v.]  m  THE  HOUR  OF  DANGER.  99 

^*  Egypt:  and  all  the  first-bom  in  the  land 


<c 


of  Egypt  shall  dio,  from  the  first-born  of 
^'  Pharaoh  thatsitteth  upon  his  throne,  even 
"  unto  the  first-born  of  the  maid-servant 
"'^  that  is  behind  the  mill ;  and  all  the 
''  first-born  of  beasts^"  *'  But  against  any 
"  of  the  children  of  Israel  shall  not  a  dog 
^'  move  his  tongue,  against  man  or  beast : 
*^  that  ye  may  know  how  that  the  Lord  doth 
^^  put  a  difference  between  the  Egyptians 
''  and  Israer." 

To  the  mean  by  which  the  latter  were 
preserved  from  the  desolation  of  the  former ; 
the  manner  in  which  this  mean  was  used ; 
and  the  success  which  accompanied  the 
manner  of  using  the  meau;,  our  attention  is 
directed  in  the  text. 

A  few  remarks,  explanatory  of  each  of 
these  particulars,  will  first  be  offered;  after 
which  such  a  use  will  be  made  of  the  text  as 
is  suitable  to  the  solemnity  of  the  present 
occasion.  May  HE  who  has  the  hearts  of 
all  men  at  his  disposal,  sanctify  instruction 
to  our  hearts  at  this  time,  that  his  name  may 
be  glorified,  and  our  salvation  promoted  ! 

h  Ex.  xi.  4,  5.  i  Ex.  xi.  7. 


100  THE  ONLY  SAFETY  [SER.    Y. 

First,  The  explanatory  remarks  will  be 
made.     And  you  will  observe, 

1.  That  the  mean  by  which  the  Israelites 
were  preserved  from  the  desolation  of  the 
Egyptians  was,  "  the  keeping  of  the  pass- 
"  over,  and  the  sprinkling  of  bloods 

The  passover  was  a  lamb  slain  and  eatea 
by  the  Israelites,  according  to  the  divine 
command.  Particular  directions  were  given 
for  the  choice  of  the  lamb,  its  preparation 
for  death,  and  the  manner  in  which  it  should 
be  eaten.  "  Speak  ye,"  says  God  to  Mo- 
ses and  Aaron,  "  unto  all  the  congregation 
^'  of  Israel,  saying,  In  the  tenth  day  of  this 
"  month,  they  shall  take  to  them  every  man 
^'  a  lamb  according;  to  the  house  of  their  fa- 
"  thers,  a  lamb  for  an  house :  and  if  the  house- 
"  hold  be  too  little  for  the  lamb,  let  him  and 
"  his  neighbour  next  unto  his  house  take  it 
"  accordingtothenumber  of  the  souls:  ever^^ 
*^'  man  according  to  his  eating  shall  make 
*'  your  count  for  the  lamb.  Your  lamb 
^^  shall  be  without  blemish,  a  male  of  the 
"  first  year :  ye  ahall  take  it  out  from  the 
"  sheep,  or  from  the  goats:  and  ye  shall 
^^  keep  it  up  unto  the  fourteenth  day  of  the 
*^  same  month  :  and  the  whole  assembly  of 


SiER.  v.]  IN  THE  HOUR  OP  DANGER.  IQl 

"  the  congrogation  of  Israel  shall  kill  it  in 
'•''  the  evening^"  "  And  they  shall  eat  the 
"  flesh  in  that  night,  roast  with  fire  ;  and 
'^  unleavened  bread,  and  with  bitter  herbs 
"  they  shall  eat  it.  Eat  not  of  it  raw,  nor 
"  sodden  at  all  with  water,  but  roast  with 
'^  fire  ;  his  head,  with  his  legs,  and  with  the 
''  purtenances  thereof.  And  ye  shall  let 
'^  nothins;  of  it  remain  until  the  morninir : 
•'  and  that  which  remaineth  until  the  morn- 
'^  ing,  you  shall  burn  with  fire :  And  thus 
'^  shall  ye  eat  it ;  with  your  loins  girded, 
"  your  shoes  on  your  feet,  apd  your  staff  in 
"^  your  hand  ;  and  ye  shall  eat  it  in  haste  : 
''  it  is  the  Lord's  passover^.''  The  sprin- 
kling of  blood,  is  the  sprinkling  of  the  blood 
of  the  lamb,  as  God  directed  them.  '^  They 
'^  shall  take  of  the  blood,  and  strike  it  on  the 
•'  two  side  posts,  and  on  the  upper  door 
^^  post  of  the  houses,  wherein  they  shall  eat 
ic  j^m  "  This  blood  thus  sprinkled  was  to 
be  for  a  token  upon  the  houses  where  the 
Israelites  were,  that  thus  they  might  be  dis- 
tinguished from  the  Egyptians".  The  rea- 
son  which   God  assigns  for  this  will  more 

k  Ex.  xii.  3— C.  I  Ex.  xii.  8—11. 

7n  Ex.  xii.  7.  n  Ex.  xii.  1.^. 


102  THE  ONLY  SAFETY  [sER.  V. 

particularly  illustrate  the  nature  of  the  pass- 
over.  ''  I  will  pass  through  the  land  of 
"  Egypt,"  saith  God,  "  this  night,  and  will 
"  smite  the  first-born  in  the  land  of  Egypt, 
"  both  man  and  beast." — ''  And  when  I  see 
"  the  blood,"  viz.  that  sprinkled  upon  the 
door  posts,  "  I  will  pass-over  you  ;  and  the 
"  plague  shall  not  be  upon  you  to  destroy 
"  you,  when  I  smite  the  land  of  Egypt ." 

Such  then  was  the  mean  by  which  the 
Israelites  were  preserved ;  "  the  keeping  of 
"  the  passover,  and  the  sprinkling  of  blood ;" 
that  is,  the  blood  of  the  lamb  which  was  to 
be  slain  and  eaten. 

II.  The  manner  in  which  this  mean  was 
used,  was  by  faith. 

''  Now  Jiiith,"  saith  the  apostle,  "  is  the 
"  substance  of  things  hoped  for,  and  the  evi- 
"  dence  of  things  not  seen^"  In  both  these 
respects  was  it  exercised  in  keeping  of  the 
passover,  and  the  sprinkling  of  blood.  That 
which  was  hoped  for,  was  deliverance  from 
the  destroyer:  and  the  deliverance,  thus 
hoped  for,  was  a  thing  not  seen  as  yet. 
Faith  gave  the  thing  hoped  for  an  actual 
existence  in  the  mind  of  Moses  and  Israel, 

0  Ex.  xii.  12,  13.  p  Heb.  xi.  1. 


SER.  v.]  IN  THE  HOUR  OF  DANGER.  103 

SO  as  to  save  them  from  fear ;  and  it  was  to 
them  such  a  demonstration  of  that  which 
was  not  yet  seen,  as  to  produce  a  certain 
conviction  of  its  reality. 

Such  was  the  nature  of  their  faith  :  it  had 
respect  to  God's  declaration  concerning  the 
destruction  of  the  first-born  of  Egypt,  and 
tlieir  deliverance  from  it  by  the  passing  over 
their  houses  by  the  destroyer.  This  decla- 
ration rested  entirely  on  the  divine  veracity 
for  its  fulfilment,  or  the  contrary.  Moses 
believed  the  declaration ;  that  is,  he  gave 
full  credit  to  it,  such  a  credit  as  affected  his 
heart,  and  produced  a  corresponding  line  of 
conduct.  He  directed  the  children  of  Israel 
to  comply  with  the  command  of  God.  Thev, 
believing  the  declaration  already  noticed^ 
obeyed  the  command.  Moses  and  the  peo- 
ple of  Israel  thus  honoured  God's  veracity, 
and  obeyed  God's  authority.  They  did  eat 
the  passover  and  sprinkled  the  blood,  in  full 
and  unhesitating  confidence  that  they  would 
be  saved ;  that  he  who  destroyed  the  first- 
born would  not  touch  them,  as  they  had 
been  assured  by  the  word  of  the  Lord. 
Hence, 

III.  The  success  which  accompanied  the 


101  THE  ONLY  SAFETY  [SER.  V. 

manner  of  using  the  mean,  as  has  been  no- 
ticed, was  complete.  It  reahzed  fullj  all 
their  expectations — those  expectations  which 
sprung  from,  and  were  strengthened  by^ 
their  faith. 

The  night  in  which  God  was  to  pass 
through  Egypt  came.  H^he  sun  had  gone 
down,  and  the  shades  of  darkness  gathered 
around  the  land.  The  inhabitants,  having 
finished  the  labours  of  the  day,  had  retired 
to  rest.     The  cattle  had  ceased  their  lowing. 

"  StiUM  is  the  hum  that  through  the  hamlet  broke ;" 

and  the  noise  of  the  busy  city  is  lost  in  si- 
lence.    At  this  time,  when 

"  Mortals  the  sweets  of  forgetfulness  prove," 

the  Egyptians  are  suddenly  awakened  by  a 
fearful,  a  tremendous  judgment.  Through- 
out the  land,  in  the  same  instant,  the  first- 
born child  is  snatched  from  the  embrace  of 
its  fond  parents,  and  made  the  prey  of 
death.  Oh,  who  can  describe  the  agonies 
that  were  experienced  durmg  this  disastrous 
night!  Every  family  was  visited  by  the 
destroyer,  so  that  each  one  could  only  sym- 
pathize with  his  neighbour  and  friend,  by 


SEK.  \.]  l.\  THE  HOUR  OF  DANGER.  105 

lamenting  his  own  loss.  "  The  chief  of  all 
^^  their  strensrth"  in  a  moment  was  laid  low,  so 
that  the  pride  of  the  nation  was  humbled,  and 
its  triumph  over  Israel  converted  into  sadness 
and  wo.  The  king  himself,  that  obstinate 
rebel,  (for  the  calamity  was  experienced  as 
well  in  the  palace  as  in  the  cottage,)  the 
king  himself  "  rose  up  at  night,  he  and  all 
'*  his  servants,  and  all  the  Egyptians :  and 
^^  there  was  a  great  cry  in  Egypt ;  for  there 
"  was  not  a  house  where  there  was  not  one 
^'  dead'."  Dreadful  indeed  must  have 
been  the  scene  then  exhibited  :  a  scene  of 
justice  on  the  part  of  God,  and  oi^  deep  an- 
guish on  the  part  of  the  Egyptians !  Then, 
if  Pharaoh's  heart  was  not  as  rebellious  to 
the  claims  of  humanity,  as  it  had  been  to 
those  of  God,  he  must  have  felt  the  accusa- 
tions of  conscience,  like  the  stings  of  a  scor- 
pion, tormenting  him  in  such  a  way,  and  to 
such  a  degree,  as  to  make  him  a  terror  to 
himself  The  desolation  which  his  people 
suffered  was  owing;  to  his  wickedness  and 
his  oppression  of  an  innocent  people.  What 
aggravated  their  misery,  and  added  force  to 

q  Ex.  xii.  30. 
VOL.  II.  14 


106  THE  ONLY  SAFETY  [SER.  T* 

the  reproaches  of  conscience,  was,  that  not 
an  Israelite  was  cut  off. 

The  destroyer  passed  over  their  houses, 
because  they  were  marked  with  blood.  They 
heard  the  cry  of  the  Egyptians,  but  were 
themselves  saved.  In  their  windows  death 
did  not  find  his  way,  and  therefore  sorrow 
for  their  first-born  did  not  fill  their  habita- 
tions. The  Lord  did  not  call  them  by  his 
providence  to  lamentation  and  wo,  but  to 
thankfulness.  They  were  not  endangered , 
nor  hurt,  nor  so  much  as  touched.  What  a 
contrast  now  between  their  state  and  that  of 
their  oppressors!  As  strikingly  marked^ 
but  more  deeply  felt,  as  that  between  the 
land  of  Egypt  and  of  Goshen,  when  the 
former  was  enveloped  in  thick  darkness,  and 
in  the  latter  there  was  light.  Whilst  the 
hearts  of  Egyptian  parents  are  torn  with 
anguish,  the  Jewish  fathers  and  mothers  em- 
brace their  first-born  in  safety,  and  give 
them  their  blessing.  On  the  one  side  is  be- 
reavement ;  on  the  other  is  continued  enjoy- 
ment. Among  the  children  of  Ham,  the 
curse  of  Jehovah ;  among  the  descendants 
of  Shem,  the  blessing.      There  is  death. 


SER.  v.]  IN  THE  HOUR  OP  DANGER.  107 

blasting   expectation ;    here  is  life,  looking 
forward  to  some  good  yet  in  store. 

So  successful  were  Moses  and  the  chil- 
dren of  Israel  in  escaping  the  destroyer,  by 
keeping  the  passover,  and  the  sprinkling  of 
blood. 

But,  surely,  Brethren,  there  was  no  na- 
tural virtue  in  the  blood  of  the  sacrificed 
lamb,  whereby  the  family  on  whose  door- 
posts it  was  sprinkled  might  be  preserved 
from  the  plague  ;  nor  can  we  for  a  moment 
suppose  that  Jehovah  needed  any  such  sign, 
to  distinguish  between  the  Egyptians  and  the 
Israelites.  For  what  purpose,  then,  can  we 
conceive  such  a  ceremony  to  have  been  in- 
stituted, but  as  a  sensible  token  of  the  fulfil- 
ment of  the  divine  promise  o^ protection  and 
deliverance'^  ?  And  was  not  this  intended 
as  a  typical  sign  of  protection  from  tlie  di- 
vine justice  by  the  blood  of  Christ,  which, 
in  reference  to  this,  is  called  "  the  blood  of 
''  sprinkling'  ?"  Indeed  the  analogy  is  so 
forcible,  that  we  need  not  hesitate  to  unite 
in  opinion  with  those  who  consider  "  the 
'^  slaying  of  the  paschal  lamb,  in  its  first  in- 
**  stitution,  to  be  an  expiatory  sacrifice ;  the 

r  Mageeon  the  Atonement,  vol.  1.  No.  35.  3dLon.  ed. 
s  Heb.  xii.  24. 


108  THE  ONLY  SAFETY  [sER.  V. 

"  blood  of  the  lamb  sprinkled  on  the  door 
"  posts  being  the  appointed  means  of  pre- 
^^  servation,  bj  Jehovah's  passing  over.  In 
*•  confirmation,  also,  of  the  typical  nature 
"  of  this  ceremony,  we  may  notice  a  very 
"  extraordinary  passage  quoted  by  Justin 
"  Martyr,  in  his  dialogue  with  Trypho,  from 
*'  the  ancient  copies  of  the  Bible ;  in  which 
'^  Ezra  expounds,  in  a  speech  made  before 
*^  the  celebration  of  the  passover,  the  mys- 
'^  tery  of  it  as  clearly  relating  to  Christ; 
"  and  which  Justin  concludes  was  at  a  \ery 
'^  early  period  expunged  from  the  Hebrew 
^^  copies  by  the  Jews,  as  too  manifestly  fa- 
^^  vouring  the  cause  of  Christianity.  Thepas- 
^^  sage  is  this : '  This  passover,'  saith  Ezra  to 
"  the  people, '  is  our  Saviour  and  refuge  ;  and 
''  if  you  can  feel  a  firm  persuasion,  that  we 
'^  are  about  to  humble  ourselves,  and  desire 
"  him  in  this  sign,  and  afterwards  should 
"  place  our  sure  trust  and  hope  in  him,  then 
"  this  place  shall  never  be  made  desolate, 
*'  saith  the  Lord  of  Hosts :  but  if  you  do  not 
"  believe  in  him,  nor  listen  to  that  which  he 
"  shall  announce,  ye  shall  be  a  derision  to 
''  all  nations'.'  " 

t  Magee  on  the  Atonement,  vol.  1.  p.  304 — 307. 

Allix,  in  bis  judgment  ol"  the  Jewish  Church,  says,  that 


SER.  v.]  IN  THE  HOUR  OF  DANGER.  109 

Scripture  supplies  us  with  decisive  testi- 
monies, that  the  paschal  lamb  was  a  type  of" 
Christ.  The  beloved  disciple,  in  his  Gos- 
pel", directly  asserts  it,  by  applying  to  Christ 
on  the  cross  the  fulfilment  of  the  declaration 
concerning  the  Lamb ;  "A  bone  of  him 
"  shall  not  be  broken."  The  apostle  Paul 
says,  "  Christ  our  passover  is  sacrificed  for 
*'  US'' ;"  thus  calling  the  type,  and  the  thing 
signified  by  the  same  name  :  and  the  Re- 
deemer himself  seems  to  teach  the  same  doc- 
trine, in  his  institution  of  the  Lord's  Supper''. 

With  this  information  concerning  the  ty- 
pical nature  of  the  passover,  let  us  pass  on 
to  make  such  a  use  of  the  text  as  is  suitable 
to  the  solemnities  of  this  day. 

The  passover,  and  the  sprinkling  of  blood, 
w^hich  Moses  kept,  exhibited  the  great  sa- 
crifice which  Christ  offered  up,  once  for  all, 
for  sin.  The  dehverance  which  accompa- 
nied the  keeping  of  this  passover,  and  the 

when  John  the  Baplist  speaks  of  the  Lamb  which  (akes 
away  (he  sins  of  the  worhl,  the  type  of  the  pasthal  lamb 
is  alluded  lo,  and  that  this  ap[)ears  the  more  clearly,  from 
two  things  taught  amongst  the  Jews:  1.  That  (he  She- 
chinah,  or  visible  glory  of  Jehovah,  delivered  Israel  out  of 
Egyjtt;  2.  That  the  Shechinah  was  typified  by  the  paschal 
lamb.     Magee,  Vol.  i.  No.  35. 

V  John  xix.  36.        x  1  Cor.  v.  7.        y  Matt.  xxvi.  26. 


110  THE  ONLY  SAIETY  [SER.  V. 

sprinkling  of  bloodj  typified  the  great  deli- 
verance of  sinners  from  death,  through  the 
blood  of  the  everlasting  Covenant.     Every 
thing  belonging  to  the  Legal  dispensation, 
was  a  shadow  of  good  things  to  come.     Is- 
rael prefigured  the  company  of  the  elect,  re- 
deemed  by  the  death  of  Christ ;    Israel's 
freedom  from  Egyptian  bondage,  the  free- 
dom of  God's  elect  from  the   dominion   of 
Satan ;  the  blood  of  the  paschal  lamb,  the 
blood  of  the  Lamb  of  God,  slain  from  the 
foundation  of  the  world ;  the  sprinkling  of 
the  blood  of  the  paschal  lamb,  the  applica- 
tion of  the  blood  of  Christ  by  the  Spirit  to 
the  hearts  and  consciences  of  sinners ;  the 
taking  of  a  branch  of  hyssop  to  dip  in  the 
blood  of  the  lamb,  the  exercise  of  faith  in 
the  atonement  of  Christ,  and  all  the  bless- 
ings which  are  connected  with  him  and  his 
work. 

All  that  was  thus  typified  by  the  keeping 
of  the  passover,  and  the  sprinkling  of  blood, 
is  signified  in  the  ordmance  of  the  Lord's 
Supper.  The  latter  holds  the  same  place 
under  the  Gospel,  which  the  former  did  un- 
der the  Law.  As  the  blood  of  the  everlast- 
ing Covenant  which  was   typified  by  the 


SER.  v.]  IS  THE  HOUR  OF  DANGER.  Ill 

former,  has  actually  been  shed  as  a  sacrifice 
for  the  remission  of  sins,  so  the  latter  signi- 
fies that  sacrifice  of  blood,  offered  once  for 
all,  by  emblems  of  a  nourishing,  refreshing 
kind — emblems  suited  to  its  nature  as  an 
Eucharistic  feast,  consequent  upon  a  sacri- 
fice. The  broken  bread,  and  the  wine  pour- 
ed out,  represent  the  same  Lamb  of  God, 
slain  for  sin,  who  was  typified  in  the  pass- 
over.  And  as  then  the  blood  of  the  lamb 
could  only  save  by  its  being  sprinkled  upon 
the  door  posts,  so  now  the  blood  of  the  Lamb 
of  God  must  be  sprinkled  upon  the  hearts 
and  consciences  of  sinners,  to  procure  their 
salvation.  The  mere  participation  of  the 
bread  and  wine  will  no  more  procure  ex- 
emption from  the  curse,  than  the  mere  eat- 
ing of  the  paschal  lamb  could  protect  the 
Israelites  fi:"om  judgment.  The  thing  signi- 
fied by  the  lamb  in  the  one  case,  and  the 
bread  in  the  other,  must  be  possessed  and 
enjoyed.  The  typical  possession  was  the 
sprinkling  of  the  blood  ;  the  real  possession, 
is  the  participation  by  faith  of  the  righteous- 
ness wrought  out  by  the  shedding  of  this 
blood. 


112  THE  ONLY  SAFETY  [sER.  V. 

To  this  righteousness,  received  by  faith;, 
the  Lord's  Supper  directs  our  attention. 
And  all  who  by  faith  partake  of  it,  will  be 
protected  from  all  such  dangers,  present  and 
future,  as  threaten  their  salvation.  Not  that 
the  Lord's  Supper,  any  more  than  the  pass- 
over,  possesses  an  inherent  virtue.  It  is  the 
thing  signified,  the  broken  body  and  the 
poured  out  blood,  apprehended  by  faith, 
that  is  relied  upon,  or  trusted  to,  as  sufficient 
for  our  salvation,  and  that  protects.  In  this 
ordinance,  as  in  that,  Christ  is  exhibited  as 
the  Redeemer^  who  once  in  the  end  of  the 
world  hath  appeared  to  put  away  sin  by  the 
sacrifice  of  himself  Both  represent  him  as 
the  "  propitiation  for  sin,  through  faith  in 
'^  his  blood."  Both  direct  to  his  obedience 
and  death,  as  the  meritorious  cause  of  salva- 
tion ;  and  both  encourage  faith  and  strength- 
en hope,  by  affecting  views  of  the  compas- 
sion and  veracity  of  God,  as  also  of  the  con- 
summation of  blessedness  which  is  provided 
for  all  the  followers  of  Christ,  by  the  com- 
passion of  God,  and  secured  by  his  veracity. 

Let  us,  then, 

Secondly,  Make  such  an  application  of 
the  text,  as  is  suitable  to  this  occasion. 


SER.  v.]  IN  THE  HOUR  OF  DANGER.  113 

For  this  purpose,  I  shall  show, 

I.  How  this  sacrament  is  used  in  faith; 
and  then, 

II.  Unfold  the  safety  of  those  who  by 
faith  use  it,  from  all  such  dangers,  present 
and  future,  as  threaten  their  salvation. 

I.  This  sacrament  is  used  in  faith, 
1.   When  we  feel  and  acknowledge   our 
own  miserable  state. 

As  the  high  priest  laid  his  hand  on  the  head 
of  the  victim,  and  over  it  confessed  his  own 
sins  and  those  of  the  people,  so  we  must,  ex- 
ercising faith  in  Christ  the  Ransomer,  confess 
that  we  deserve  to  be  led  to  the  altar  for  a 
sacrifice,  and  not  to  sit  down  at  his  table,  to 
be  fed  with  the  provisions  of  God's  grace. 
We  must  mourn  over  the  corruption  of  our 
nature,  and  the  disobedience  of  our  lives. 
We  must  repent  of  all  our  transgressions,  in 
sincerity  and  truth.  We  must  not  cherish 
any  sin,  but  loathe  and  abhor  all  sin,  even 
our  besetting  sin  ;  feeling,  and  feeling  deep- 
ly, that  sin  is  an  accursed  thing.  The  lan- 
guage of  our  hearts,  with  such  views  of  our- 
selves, and  such  exercises  in  relation  to  sin. 
will  be,  ^^  God  be  merciful  to  us  sinners/' 

VOL.  II.  15 


114  THE  ONLY   SAFETY  [aER.  T. 

2.  The  Lord's  Supper  is  used  in  faith, 
when  we  discern  the  efficacy  of  sacri- 
fice. 

The  atonement  is  made  by  the  sacrifice  of 
Jesus  Christ.     In  this  way  sins  are  covered, 
hid  from  God's  eyes,  through  the  righteous- 
ness of  Christ.     Our  obhgation  to  punish- 
ment  is   cancelled,   and     the    condemning 
power  of  the  law  annihilated*     These  things 
faith  beholds  in  this  ordinance  ;  for  in  this 
ordinance,  Christ  the  hiding  place,  the  Lamb 
of  God  taking  away  sin,  and  the  peace  of 
Jew  and  Gentile,  is  unfolded.     The  believer 
recognizing  the  way  of  salvation  through  a 
crucified  Redeemer,  acknowledges  that  in 
the    thing   sacrificed  is   found   his  deliver- 
ance.    By  means  of  it  the  destroying  angel 
has  passed  over  him.     In  this  way  of  salva- 
tion he  finds  a  sufficiencj  adequate  to  his 
wants  and  wishes;  for  Christ  is  '^  able  to 
'^  save  them  to  the  uttermost  that  come  un- 
''  to  God  by  him,  seeing  he  ever  liveth  to 
'•  make  intercession  for  them\"      Thus  he 
believes  Christ  to  be  a  refuge,  a  safe,  as  also 
an  only  refuge. 

s-  Heb.  vii.  25. 


SER.  v.]  IN  THE  HOUR  OP  DANGER.  1  1j» 

3.  The  Lord's  Supper  is  used  in  faith, 
when  we  apply  the  blood  of  Christ,  and 
receive  his  atonement. 

That  blood  being  offered  to  us  for  our  sal- 
vation, we  must  embrace  the  offer,  and  ac- 
tually hide  ourselves,  both  in  soul  and  body, 
under  the  refuge  which  it  affords.  As  the 
bread  is  eaten,  and  the  wine  is  drank,  so 
there  must  be  a  real  spiritual  participation  of 
the  atonement  effected  by  Christ's  sacrifice. 
The  thing  sio;nified  in  this  ordinance  is  not 
a  distant  but  a  present  good  ;  not  a  good  to 
be  merely  admired  for  its  greatness,  and  de- 
sired on  account  of  its  suitableness  to  our 
wants,  but  to  be  used  by  us  as  ours  in  the 
offer  of  the  Gospel.  Such  an  appropriating 
act  belongs  to  the  essence  of  saving  faith. 

4.  The  Lord's  Supper  is  used  in  faith, 
when  w^e  devote  ourselves  to  him  whose 
death  is  commemorated,  willing  at  any  time 
to  seal  our  testimony  witli  our  blood. 

Having  renounced  the  devil,  the  world, 
and  our  sinful  hearts,  we  must  follow  the 
Lord  fully,  suffering  as  well  as  doing  his 
will.  We  must  steadfastly  support  his  truth 
in  its  purity,  against  all  error  and  corrup- 
tion ;  attend  upon  all  the  ordinances  of  his 


116  THE  ONLY  SAFETY  [SER.  Y. 

appointment,  publicly  acknowledging,  by 
such  attendance,  his  rightful  sovereignty  over 
us ;  and  obey  all  his  commandments  which 
he  has  given  us  for  the  rule  of  our  lives.  In 
thus  following  him,  we  must  not  be  seduced 
by  prosperity,  or  overawed  by  difficulty. 
We  must  trust  to  his  power  and  faithfulness 
to  hold  out  unto  the  end.  And  in  the  whole 
of  our  conduct  we  must  have  special  regard 
to  Christ's  rule  ;  "  By  this  shall  all  men  know 
"  that  ye  are  my  disciples,  if  ye  have  love 
"  one  to  another'."  The  love  which  he  re- 
quires, is  inseparably  connected  with  that 
"  holiness  without  which  no  man  shall  see 
''  the  Lord^" 

5.  The  Lord's  Supper  is  used  in  faith, 
when  we  spiritually  taste  and  relish  the 
sweetness  of  Christ,  and  of  all  his  blessings. 
He  must  be  enjoyed  as  Jehovah  our 
righteousness  and  strength.  We  may  not 
separate,  in  our  use  of  Christ,  these  impor- 
tant relations  which  he  sustains  towards  us. 
The  only  evidence  which  we  can  have  of 
his  being  our  righteousness,  is  the  fact  that 
he  is  our  strength.  To  experience  his  pow- 
er in  subduing  us  to  himself,  and  making  us 

a  John  xiii.  35.  b  Heb.  xii.  14. 


SER.  v.]  IN  THE  HOUR  OF  DANGER.  117 

more  holy,  is  emphatically  to  enjoy  him. 
The  great  object  which  we  ought  to  have  in 
view  in  this  ordinace,  is  our  spiritual  strength 
and  refreshment.  The  last  depends  upon 
the  first.  As  the  body  of  sin  and  of  death 
is  decaying,  the  life  of  righteousness  is  ma- 
turing; and,  with  its  maturity,  brings  along 
with  its  own  delights.  The  more  we  taste 
that  the  Lord  is  gracious,  the  more  ability 
we  acquire  to  resist  temptations,  and  to  con- 
quer at  the  last. 

We  proceed  to  unfold, 

II.  The  safety  which  the  believing  use 
of  the  Lord's  Supper  affords  from  all  such 
present  and  future  dangers. 

1.  It  saves  us  from  the  condemnation  of 
sin. 

The  blood  of  the  Covenant,  apprehended 
by  faith,  is  a  covering  for  our  guilt,  and  a 
cleansing  of  our  pollution.  God  looks  upon 
us,  in  that  case,  as  one  with  his  Anointed, 
and  therefore  accepted  in  him.  '^  There 
"  is  therefore  now  no  condemnation  to  them 
"  which  are  in  Christ  Jesus'.^'  They  have 
peace  with  God,  through  our  Lord  Jesus 

c  Rom.  viii.  1. 


llg  THE  ONLl'   SAFETY  [sER.  V. 

Christ    They  walk  in  the  liberty  of  the  sons 

of  God  J  enjoying  the  comforts  of  the  Holy 
Ghost. 

2.  A  believing  use  of  the  Lord's  Supper, 
will  save  us  from  easting  in  our  lot  with 
those  who  are  strangers  to  God  and  his 
Christ. 

We  shall  separate  ourselves  from  their  in- 
iquities, that  thus  we  may  escape  their  judg- 
ments in  this  world.  The  command  is, 
"  Be  not  ye  therefore  partakers  with  them*." 
Connected  as  we  are  in  social  intercourse 
with  others ;  insensibly  adopting  their  max- 
ims, and  assimilating  to  their  manners,  few 
commands  are  more  difficult  to  be  obeyed 
than  this.  Hence  you  perceive  the  impor- 
tance to  Christian  character  and  conduct,  of 
partaking  of  the  Lord's  Supper  in  faith,  that 
the  evils  to  which  we  are  exposed  from  our 
relations  in  life  may  be  avoided  or  rectified. 

3.  A  believing  use  of  the  Lord's  Supper 
will  save  us  from  the  dispiriting  and  inju- 
rious effects  of  adversity  and  sorrow,  as  also 
from  the  power  of  all  our  enemies. 

Here  we  have  sealed  to  us  his  favour,  who 
is  God  in  providence,  as  well  as  King  in  Zi- 

c  Eph.  T.  7. 


SER.  v.]  IX  THE  HOUR  OF  DANGER.  119 

on  ;  Lord  of  angels,  as  well  as  men  ;  Con- 
queror of  principalities  and  powers,  as  well 
as  Protector  of  his  chosen.  He  will  hide  us  in 
the  holloAV  of  his  hand  from  every  storm. 
Or,  if  the  storm  be  permitted  to  burst  over 
our  heads,  he  will  protect  us  from  its  inju- 
ries. Whatever  afflictions  may  befal  us,  the 
curse  being  taken  out  of  them,  he  will  con- 
vert into  blessings,  for  our  growth  in  grace. 
Every  thing  shall  work  for  our  good. 
^^  Neither — angels,  nor  principalities,  nor 
^''  powers,  nor  things  present,  nor  things  to 
^^  come,  nor  height,  nor  depth,  nor  any 
*^  other  creature,  shall  be  able  to  separate 
'■^  us  from  the  love  of  God  which  is  in  Christ 
'^  Jesus-^."  Death  itself  will  be  converted 
into  our  unspeakable  gain,  our  everlasting 
glory. 

Communicants !  suffer  not  the  thouirhts  of 
God's  wrath  to  obscure  your  view  of  his 
love,  as  exhibited  in  this  ordinance.  Be- 
lieve with  vour  whole  hearts  in  him  who  is 
the  Lamb  slain  from  the  foundation  of  the 
world.  Take  him  by  an  especial  act  now  as 
your  God;,  and  the  God  of  your  families. 

/  Rom.  viii.  38,  39. 


120  THE  ONLY  SAFETY,  &C.  [SER.  V. 

Cast  all  your  care,  for  yourselves  and  yours, 
on  the  Surety  of  the  covenant.  Leave  your- 
selves with  him,  in  this  day  of  calamity',  that 
he  may  order  your  case.  Only  be  careful 
that  ye  so  commune,  that  from  adversity,  if 
it  should  befal,  the  curse  may  be  removed. 
See  that  ye  are  marked  with  the  blood  of 
the  Covenant,  that,  as  the  destroying  angel 
is  passing  over  the  land,  and  pouring  the 
plagues  of  God's  wrath  in  the  habitations  of 
sinful  men,  ye  may  be  safe.     Amen. 

.7  This  sermon  was  preached  during  the  Jate  war. 


SERMON   VI 


THE  DIFFERENCE  BETWEEN  BELIEVERS 
AND  THE  MEN  OF  THE  WORLD. 


NUMBERS  XXIII.  9. 

Lo !  the  people  shall  dwell  alone,  and 
shall  not  be  reckoned  among  the  na- 
tions. 

These  words  were  spoken  by  Balaam,  the 
son  of  Beor,  who  had  been  sent  for  by  Ba- 
lak,  king  of  Moab,  to  curse  Israel.  In  their 
literal  meaning,  they  refer  to  the  peculiar  se- 
paration of  God's  chosen  people,  under  the 
Mosaic  oeconomy,  from  other  nations,  by 
their  laws,  religion,  and  character,  as  a  holy 
people.  Hence  they  may  be  fitly  applied 
VOL.  IT.  16 


122  DIFFERENCE  BETWEEN  BELIEVERS         [sER.  VI. 

to  the  people  of  God  under  the  Gospel 
oeconomy,  as  distinguished  from  the  rest  of 
the  world.  In  this  hght  they  will  now  be 
used,  and  a  suitable  explanation  of  them 


given. 


I.  The  people  of  God,  all  believers,  are 
distinguished  from  the  men  of  the  world,  in 
God's  electing  love. 

It  is  this,  and  this  alone,  that  is  the  source 
of  their  blessings  in  this  world,  and  of  their 
hopes  of  eternal  happiness.  From  eternity 
he  viewed  them  in  the  face  of  Jesus,  the  ap- 
pointed Mediator  of  sinners.  In  the  fulness 
of  time,  he  called  them  bj  his  grace,  justi- 
fied them  through  the  merits  of  Christ,  sanc- 
tified them  by  his  Holy  Spirit,  and  preserves 
them  by  his  almighty  pcjwer,  through  faith 
unto  salvation.  Thus  the  apostle  addresses 
believers:  "  By  grace  are  ye  saved,  through 
^^  faith  ;  and  that  not  of  yourselves ;  it  is  the 
^'  gift  of  God:  not  of  works,  lest  any  man 
"  should  boast.  For  we  are  his  workman- 
"  ship,  created  in  Christ  Jesus  unto  good 
'^  works,  which  God  hath  before  ordained 
''-  that  we  should  walk  in  them'."  "  Not  by 
\^  works  of  righteousness,"  saith  he  in  another 

a  Eph.  ij.  8--10. 


StR.  VI.]    AND  THE  MEN  OF  THE  WORLD.        123 

place,  "  which  we  have  done,  but  according 
"  to  his  mercy  he  saved  us,  by  the  washing 
^'  of  regeneration,  and  renewnig  of  the  Holy 
"  Ghost,  which  he  shed  on  us  abundantly^ 
^<  through  Jesus  Christ  our  Saviour  ;  that,  be- 
"  ing  justified  by  his  grace,  we  should  be 
"  made  heirs  according  to  the  hope  of  eternal 
"  life  ." 

These  declarations  of  Scripture  are  expli- 
cit, unfolding  the  sovereignty  of  God's  grace 
or  free  favour.  If  his  special  call  of  sinners 
is  not  owing  to  any  merit  in  them,  it  must  be 
owin"-  to  his  own  most  free  and  unbiassed 
determination  to  save  them.  This  is  what 
is  called  the  decree  of  election,  of  which  we 
have  repeated  mention  made  in  Scripture, 
especially  in  Christ's  priestly  prayer'. 

Of  tliis  truth  we  have  the  fullest  proof  that 
is  necessary  in  the  nature  of  things,  and  all 
who  repent  and  believe  do  most  unfeigned- 
ly  acknowledge  that  their  salvation  is  of 
srrace :  or,  in  other  words,  that  God  chose 
them,  and  not  that  they  chose  God.  He 
met  them  when  they  were  wandering  from 
him,  and,  constraining  them  by  his  power, 
made  them  willing  subjects  of  his  kingdom. 

h  Tit.  iii.  5,  (5.  c  John  xvii. 


124  DIFFERENCE  BETWEEN  BELIEVERS         [SER.  VI 

Thus  the  Christian  poet'^  describes  the  truth 
in  his  own  case  : 

"  1  was  a  stricken  deer  that  left  the  herd 

"  Long  since  :  Avith  many  an  arrow  deep  infix'd 

"  My  panting  side  was  charged,  when  I  withdrew 

"  To  seek  a  tranquil  death  in  distant  shades. 

"  There  w  as  I  found  by  One  who  had  himself 

"  Been  hurt  by  th'  archers.     In  his  side  he  bore, 

"  And  in  his  hands  and  feet,  the  cruel  scars. 

"  With  gentle  force  soliciting  the  darts, 

"  He  drew  them  forth,  and  heal'd,  and  bade  me  live." 

If  this  conversion  is  the  effect  of  God's 
free  grace  subduing  the  sinner,  the  exercise 
of  that  grace  must  necessarily  be  the  effect 
of  a  previous  determination.  But  as  the 
perceptions  of  God's  understanding,  and  the 
determinations  of  his  will,  had  no  beginning, 
and  are  capable  of  no  change,  from  his  eter- 
nal existence,  and  immutable  nature;  so 
what  he  sees  to  be  fit  and  determines  in 
time,  he  saw  to  be  fit  and  determined  in 
eternity.  "  New  determinations  can  only 
"  arise  from  some  prior  defect  of  wisdom,  of 
"  power,  or  of  goodness ;  but  to  suppose 
"  such  defect  in  God  would  be  blasphe- 
"  my"." 

The  people  of  God,  the  company  of  be- 
lievers, therefore,  are  a  chosen  generation,. 

d  Oowper.  e  Dr.  J.  Erskine's  Sermons,  vol.  1' 


SliR.  VI.]         AND  THE  MEN  OF  THE  WORLD.  125 

selected  from  the  rest  of  mankind  by  the 
sovereign  love  of  God.  What  was  said  of 
Israel  of  old  applies  to  them :  "  You  only 
"  have  I  known  of  all  the  families  of  the 
'^  eart}/" — known  namely  as  his  beloved  peo- 
ple, partakers  of  his  grace  here,  and  heirs  of 
his  glory  hereafter.  Thus  they  dwell  alone, 
and  are  not  reckoned  among  the  nations  of 
the  earth  in  the  love  of  the  Father  giving 
them  to  his  Son  ;  in  the  love  of  Christ,  dy- 
ing for  them  as  their  Surety ;  in  the  love  of 
the  Holy  Spirit,  sealing  them  to  the  day  of 
redemption.  Their  covenant  Jehovah  speaks 
to  them  as  he  did  to  Israel  of  old :  "  Yea,  1 
'^  have  loved  thee  with  an  everlasting  love ; 
"  therefore  with  loving  kindness  have  I 
"  drawn  thee^." 

11.  The  people  of  God  are  distinguished 
from  the  men  of  the  world,  in  their  temper 
and  disposition. 

They  are  made  new  creatures  in  Christ 
Jesus.  From  aliens,  they  have  become  ci- 
tizens of  the  New- Jerusalem ;  from  enemies, 
they  have  been  made  the  children  of  God, 
through  faith  in  Christ.  The  Spirit  which 
animates  them  is  totally  different  from  that 

/  Amos  iii.  2.  §•  Jer.  xxxi.  3, 


126  DIFFERENCE  BETWEEN  BELIEVERS  [SER.  \h 

of  the  world.  The  latter  is  the  spirit  of  re- 
bels, of  apostates,  hostile  to  God,  and  averse 
to  all  that  is  truly  excellent.  The  former  is 
the  spirit  of  loyal  subjects,  of  reg  nerated 
sinners,  who  are  the  friends  of  God,  and 
love  true  holiness.  Their  standard  of  right 
and  wrong  is  that  which  infinite  wisdom  has 
devised,  and  infinite  purity  established. 

With  this  standard  their  spirit  essentially 
agrees,  and  they  study  to  make  it  agree 
more  and  more  in  all  particulars,  that  they 
may,  in  their  degree,  be  like  God.  Hence 
it  is  heavenly,  being  the  fruit  of  the  opera- 
tion of  the  Holy  Ghost.  It  is  noble  and  dig- 
nified as  its  Author,  despising  and  avoiding 
what  is  sinful  and  base.  It  is  constantly 
looking  upwards,  regarding  eternal  realities 
more  than  temporal  shadows,  and  prefer- 
ring God's  favour  to  every  other  considera- 
tion. It  is  a  spirit  baptized  in  the  blood  of 
Christ,  making  its  possessors  like-minded 
with  him.  It  is  mild  and  unassuming ;  hu- 
mane and  charitable  ;  friendly  and  hospita- 
ble. It  is  meek  and  lowly,  or  humble,  dis- 
claiming all  praise,  and  glorying  hi  the  cross 
of  Christ  as  the  source  of  all  its  virtue.  It 
is  sincere  in  all  its  professions,  true  in  all  its 


SER.  VI.]    AND  THE  MEN  OF  THE  WORLD.       127 

acknowledgments.  It  is  uniform  in  public 
and  private,  among  foes  and  friends.  It  is 
bold  to  discharge  duty,  at  every  risk  and  ha- 
zard, but  fearful  of  sin ;  this  it  dreads,  but 
not  death  :  death  has  no  power  over  it ;  it 
trill mplis  over  the  grave  ;  it  is  immortal.  It 
is  honest,  rendering  to  all  their  dues,  tribute 
to  whom  tribute  is  due,  custom  to  whom 
custom,  fear  to  whom  fear,  honour  to  whom 
honour.  It  is  peaceable,  patient,  gentle, 
easy  to  be  entreated,  forgiving,  never  re- 
venging injuries  real  or  imaginary,  and  rea- 
dily appeased  when  insulted.  It  is  a  spirit 
of  supreme  devotion  to  God,  and  ardent 
love  to  man ;  a  spirit  of  resignation  under 
adversity,  and  thankfulness  under  prosperi- 
ty;  a  firm,  decisive  spirit,  unawed  by  dan- 
gers, and  unseduced  by  temptation  ;  rising 
above  opposition,  and  triumphing  over  ene- 
mies. 

How  different  from  this  is  the  spirit  of  the 
world !  Li^ht  and  darkness  are  not  more 
opposite  than  these  two.  The  spirit  of  the 
world  is  false,  dissembling,  crouching  under 
dangers,  revengeful  under  injuries,  haughty, 
fretful,  dissembling  to  obtain  advantages, 
changing  for  interest ;  and  what  shall  I  add  ? 


128  DIFFERENCE  BETWEEN  BELIEVERS         [sER.  VI. 

Contemplate  the  character,  the  man  whom 
the  world  most  admires,  who  is  the  idol  of 
his  cotemporaries,  and  the  wonder  of  poste- 
rity. Is  the  spirit  which  he  displays  that  of 
the  Gospel?  Can  they  who  admire  him 
love  the  follower  of  Christ?  Take  up  the 
historian,  and  read  his  laboured  panegyric 
on  the  man  whom  the  world  calls  great.  En- 
ter into  his  description,  catch  the  feelings, 
and  then  take  up  the  Gospel,  and  read  the 
character  of  Jesus  Christ,  of  the  apostle 
Paul,  or  any  saint.  Is  not  the  difference  of 
spirit  between  the  two,  palpable  ?  is  it  not 
evident  beyond  doubt^  ? 

Believers  seem  not  inhabitants  of  this 
world ;  they  are  truly  strangers  in  it ;  they 
seem  the  natives  of  another  clime.  They 
truly  dwell  alone,  and  are  not  reckoned 
among  the  nations,  in  their  temper  and  dis- 
position. Like  Caleb,  they  have  another 
spirit  with  them,  emphatically  a  spirit  of  life 
unto  righteousness. 

III.  The  people  of  God  are  distinguished 
from  the  men  of  the  world,  in  their  daily 
conduct. 

h  Foster,  in  his  last  Essay,  has  admirably  illustrated  this 
contrast. 


SEEl.  VI.]         AND  TUF:  MEN  OF  THE  WORLD.  129 

This  is  a  necessary  consequence  of  the 
preceding  particular.  The  spirit  of  a  man, 
his  temper,  his  disposition,  gives  the  com- 
plexion to  his  walk  and  conversation.  Be- 
lievers, dillering  from  the  world  in  the  for- 
mer, cannot  but  differ  in  the  latter.  They 
live  godly  in  Christ  Jesus,  having  that  mind 
which  was  also  in  him.  They  are  evident- 
ly crucified  to  the  world,  and  the  world  to 
them,  as  a  leading  object  of  their  attention. 
They  use  it  as  not  abusing  it,  knowing  that 
its  flishion  soon  passeth  away.  They  do  not 
strive  for  honours,  or  riches,  or  temporal 
pleasures,  as  their  chief  good  ;  but  for  the 
favour  of  God.  Him  they  serve  in  sincerity, 
with  ardour  and  universality  of  obedience, 
whilst  they  renounce  Mammon.  They  seek 
not  personal  ease  or  reputation,  but  the  glo- 
ry of  God,  and  the  welfare  of  sinners.  They 
spend  and  are  spent  in  the  cause  of  their  ex- 
alted Master,  the  blessed  Redeemer. 

They  do  not  act  according  to  the  maxims 
of  human  wisdom,  but  according  to  the  direc- 
tions of  the  Word  of  God.  They  walk  not  by 
sight,  but  by  faith,  as  seeing  him  that  is  un- 
seen.     They  perform   their  duty,   though 

VOL.  17.  17 


]  30  DIFFERENCE  BETWEEN  BELIEVERS         [sER.  VI. 

they  suffer  in  this  life  losses,  disgrace,  and  ruin 
by  it,  having  "  respect  to  the  recompense  of 
*^  the  reward"  in  heaven.  They  depend,  in 
every  exigence,  upon  the  mere  promise  of 
God  for  support,  rejecting  the  counsel  of 
flesh  and  blood.  Low  intrigue,  vile  chi- 
canery, wilful  falsehood,  ignoble  equivoca- 
tion, they  carefully  avoid,  as  contrary  to 
their  duty,  and  hostile  to  all  their  feelings. 
Among  them,  so  long  as  they  retain  their 
characteristic  features,  you  will  never  find 
the  supple  courtier,  the  fawning  flatterer, 
the  crafty  politician,  the  factious  subject,  the 
tyrannical  master.  Their  ears  are  open  to 
the  cries  of  distress,  and  their  hands  stretch- 
ed forth  to  the  relief  of  the  unfortunate. 
They  "  do  justly,  love  mercy,  and  walk 
"  humbly  with  their  God."  They  den}' 
themselves  in  those  matters  of  which  the 
world  boasts,  take  up  their  cross  daily,  ne- 
ver use  undue  means  to  escape  it,  and  fol- 
low Christ  through  evil  as  well  as  good  re- 
port. They  are,  in  their  degree,  as  their 
great  High  Priest  was,  "  holy,  harmless,  un- 
''  defiled,  separate  from  sinners."  They 
walk  not  in  the  counsel  of  the  ungodly,  nor 
stand  in  the  way  of  sinners,  nor  sit  in  the 


SER.  VI.]   AND  THE  MEN  OF  THE  WORLD.       131 

seat  of  the  scornful.  They  are  nobly  singu- 
lar in  the  leading  outlines  of  human  con- 
duct. 

To  this  singularity  they  are  called  in  their 
vocation.  Into  this  singularity  they  are  bap- 
tized with  water,  renouncing  the  worlds  the 
flesh,  and  the  devil.  The  renewing  of  the 
Holy  Ghost,  their  growth  in  grace,  their  fit- 
ness for  heaven,  all  combine  to  keep  them 
thus  singular  in  their  conduct.  The  mo- 
ment they  lose  this  singularity,  and  coalesce 
with  the  world,  they  cease  to  be  God's  "  pe- 
'^  cuiiar  people."  They  no  longer  consti- 
tute that  glorious  Church,  whose  essential, 
discriminating  properties  are,  to  '^  be  holy 
''  and  without  blemish'." 

This  may  bear  hard  upon  modern  Chris- 
tianity, but  no  harder  than  it  merits.  Un- 
derstand me  rightly.  I  inculcate  no  monk- 
ish seclusion  from  the  world.  Believers 
must  mix  with  the  world,  and  perform  their 
social  duties ;  but  they  must  do  both,  as  be- 
lievers, and  not  as  men  of  the  world.  How 
does  the  man  of  extensive  erudition  act 
when  he  falls  into  the  company  of  the  illite- 
rate ?  as  illiterate  ?     Or  the  man  of  polish- 

i  Epli.  V.  27. 


132  DIFFERENCE  BETWEEN  BELIEVERS         [sER.  VJ 

ed  manners  with  the  vulgar?  as  vulgar? 
No.  Both  these  retain  their  discriminating 
properties,  as  learned  and  well  bred.  So 
believers  must  retain  their  peculiar  attributes 
as  believers,  in  their  intercourse  with  others. 
Their  conduct  must  be,  in  the  very  nature 
of  things,  different  from  that  of  the  world, 
if  they  truly  have  the  Spirit  of  their  Re- 
deemer. Like  him,  they  must  exhibit  a  mo- 
ral loftiness,  an  heavenly  sublimity,  which 
will  constrain  all  men  to  say,  "  These  are 
'^  not  of  the  world." 

If  such  a  decidedly  singular  conduct  be 
impossible,  the  Gospel,  which  clearly  de- 
mands it,  and  in  no  one  instance  lowers 
that  demand,  cannot  be  what  it  pretends. 
But  it  is  possible.  In  past  ages,  and  in  mo- 
dern times,  instances  are  sufficient  to  prove 
that  it  is  possible.  They  prove  that  the 
people  of  God  dwell  alone,  and  are  not 
reckoned  among  the  nations,  in  their  daily 
conduct. 

IV.  The  people  of  God  dwell  alone,  and 
are  not  reckoned  among  the  nations,  in  the 
general  lowness  and  despicableness  of  their 
external  state. 


SER.  VI.]    AXD  THE  MEN  OP  THE  WORLD.       133 

They  are,  according  to  Clirist's  declara- 
tion, "  babes'","  and  distinct  fVorn  the  wise 
and  prudent.  In  consistency  with  this,  the 
apostle,  addressing  Corinthian  believers, 
says,  "  Ye  see  your  calling,  brethren,  how 
'•  that  not  many  wise  men  after  the  flesh, 
^^  not  many  mighty,  not  many  noble,  are 
"  called :  but  God  hath  chosen  the  foolish 
^^  things  of  the  world  to  confound  the  wise ; 
"  and  God  hath  chosen  the  weak  things  of 
"  the  world  to  confound  the  things  which 
"  are  mighty  ;  and  base  things  of  the  world, 
^'  and  things  which  are  despised,  hath  God 
''  chosen,  yea,  and  things  which  are  not,  to 
^^  bring  to  nought  things  that  are'."  The 
fact,  thus  avowed  by  Christ  and  his  apostle, 
as  well  as  taught  in  other  Scriptures,  has 
been  frequently  adduced  against  Christiani- 
ty. Its  enemies,  like  the  Pharisees  of  old, 
scornfully  ask,  ''  Have  any  of  the  rulers,  or 
'^  of  the  Pharisees  believed  on  him"'  ?"  Not 
that  all  believers  belong  to  the  humblest 
class  of  men  ;  for  among  the  Jews  and  Gen- 
tiles, in  primitive  times,  and  in  all  subsequent 
ages  of  the  Church,  many  in  exalted  stations, 
and  of  noble  descent,  have  been  followers  of 

k  Matt.  xi.  25.      I  1  Cor.  i.  2G— 28.      m  Johu  vii.  48. 


134  DltTERENCE  BETWEEN  BELIEVERS         [SER,  VI. 

Christ.  The  mass,  however,  of  Christians, 
are  to  be  found  in  the  middle  and  lowest 
walks  of  life.  Worldly  consequence  and 
affluence  are  hostile  to  that  self-denial  which 
the  Gospel  requires.  They  foster  human 
corruption,  and  are  unfriendly  to  Gospel 
holiness.  It  is  truly  as  the  Redeemer  said, 
"  How  hard  is  it  for  them  that  trust  in 
'^  riches  to  enter  into  the  kingdom  of  God ! 
"  It  is  easier  for  a  camel  to  go  through  the 
"  eye  of  a  needle,  than  for  a  rich  man  to 
"  enter  into  the  kingdom  of  God"." 

How  many  professors,  who  started  fair  in 
the  Christian  race,  and  walked  humbly  be- 
fore God,  apparently,  whilst  they  were  poor 
and  unknown,  have  shipwrecked  their  pro- 
fession, and  turned  back  to  vanity,  when 
God  blessed  them  with  wealth,  and  exalted 
them  to  honour!  Unless  we  have  grace 
granted  to  withstand  temptation,  prosperity 
is  injurious  to  an  extreme,  if  not  ruinous. 
Few  believers  under  it,  exhibit  the  same  god- 
ly simplicity,  unaffected  humility,  persever- 
ing zeal,  holy  deadness  to  the  world,  which 
they  did  when  struggling  with  adversities.  1 
can  appeal,  and  do  appeal  with  confidence,  to 

n  Mark  x.  24,  25, 


SER.  VI.]         AND  THE  MEN  OP  THE  WORLD.  ISFf 

every  one  in  this  assembly  of  this  descrip- 
tion, for  the  truth  of  the  remark.  This  is 
the  reason  why,  comparatively  speaking,  so 
few  of  the  higher  classes  of  society  are  real 
followers  of  the  Lord  Christ.  And  in  this 
reason  we  see  the  wisdom  and  justice  of  God, 
in  the  dispensations  of  jiis  grace,  since  he 
acts  towards  us  as  moral  agents,  and  not  as 
"  stocks  and  stones."  His  people,  general- 
ly, are  according  to  the  description  of  the 
prophet,  ''  an  afflicted  and  poor  people'," 
left  in  the  midst  of  those  places  which  are 
enlightened  by  his  truth.  For  such  persons 
his  Gospel  is  peculiarly  calculated,  as  sup- 
plying them  with  adequate  consolations  to 
support  them  under  their  distresses,  and 
powerful  motives  to  excite  them  to  do  their 
duty  in  spite  of  every  difficulty.  They  thus 
dwell  alone,  and  are  not  reckoned  anion"* 
the  nations,  being  every  where  spoken 
against,  as  persons  of  no  worldly  consequence 
or  excellence. 

V.  and  lastly,  The  people  of  God  are 
distinguished  from  the  men  of  the  world,  in 
the  fewness  of  their  numbers. 

n  Zeph.  iii.  12, 


136  DIFFEIiEi\CE  BETWEEN  BELIEVERS  [SER.  Vf. 

They  constitute  but  a  small  proportion  of" 
human  beings,  inhabiting  this  earth.  "  By 
^^  estimates  lately  made,  the  whole  population 
"  is  supposed  to  amount  to  eight  hundred 
"^  million  of  souls.  Of  these,  481  millions 
^^  are  sunk  in  the  most  deplorable  darkness 
"  of  heathenism,  and  idolatry  :  140  millions 
'^  are  Mahometans:  9  millions  are  Jews: 
"  and  only  170  millions  are  nominal  Chris- 
'^  tians!  But  of  these  so  called,  there  are 
^'  90  millions  Roman  Catholics :  30  mil- 
•^  lions  Greeks  and  Armenians :  and  50  mil- 
"  lions  only  remain  to  bear  the  name  of 
"  Protestants.  Grantino;  that  this  calcula- 
" '  tion  may  not  be  perfectly  exact,  (for  how 
*^  is  it  possible  to  be  so  on  such  a  subject?) 
'•  yet  what  an  affecting  picture  of  the  state 
'^  of  mankind  does  it  present  to  view '.  More 
"  than  the  half  of  the  globe  are  totally  desti- 
'^  tute  of  the  means  of  grace;  and  of  the 
'^  other  half,  but  a  very  small  portion  of 
^^  them  can  be  said  to  enjoy  these  means  in 
"  any  decree  of  purity.  The  multitude  of 
"  the  nations  know  not  the  true  God,  but 
^^  blindly  worship  stocks,  and  stones,  and 
"  devils.     The  healing  beams  of  the  Sun  of 


SER.  vl]      and  the  men  of  the  world.  137 

'^  ri  j;liteousaess  have  never  visited  these  ha- 
"-  bitations  of  darkness  and  cruelty''." 

Simihir  to  this  has  been  the  state  of  the 
whole  world  from  the  earliest  ages.  Equal- 
ly small,  in  proportion  to  the  number  of  un- 
believers, has  been  the  number  of  believers. 
So  true  it  is,  as  Christ  hath  said,  "  Many 
"  are  called,  but  few  are  chosen'."  Are  there 
then  few  that  will  be  saved  ?  The  question 
was  put  to  our  Lord,  who  waved  answering 
it  directly'.  From  the  tenor  of  his  answer;, 
however,  we  clearly  collect,  that  the  majo- 
rity of  those  who  enjoy  the  light  of  the  Gos- 
pel, having  arrived  to  years  of  discretion, 
will  seek  to  enter  into  heaven,  but  not 
through  the  strait  gate,  and  therefore  will 
not  be  able.  Will  Satan's  subjects,  then, 
exceed  those  of  the  Prince  of  Peace  ?  AVill 
the  monuments  of  divine  wrath  be  more  nu- 
merous than  those  of  divine  mercy  ?  No, 
by  no  means.  ^'  In  the  multitude  of  people 
"  is  the  kino;'s  honour,"  saith  the  wise  man'. 
This  is  a  maxim  which  will  apply  to  the 

p  Prlnwle's  Prayer   for   the  Revival  of  Religion  recom- 
nieiule;!,  [).  25. 

q  Matt.  xxii.  14.  r  Luke  xiii.  23,  24. 

i"  Prov.  xiv.  28. 

VOL.  IT.  IB 


138  DIFFERENCE  BETWEEN  BELIEVERS         [sER.   \L 

present  subject.  The  redeemed,  we  are  in- 
formed in  the  visions  of  John,  constitute  "  a 
"  great  multitude  which  no  man  can  num- 
"  ber*."  From  whence  will  these  be  col- 
lected? Bear  with  me,  whilst  I  state  the 
result  of  a  serious  and  careful  examina- 
tion of  the  subject. 

1.  They  who  die  before  they  can  exercise 
their  reason,  infants  who  are  incapable  of 
distinguishing  their  right  hand  from  their 
left,  I  believe,  so  far  as  I  can  believe, 
where  there  is  no  positive  or  decided  infor- 
mation, are  included  in  the  gift  of  God  to  his 
Son  Jesus  Christ.  Although  their  original 
guilt  is  such  as  would  fully  justify  God  in 
rejecting  them,  yet,  not  having  sinned  after 
the  similitude  of  Adam^s  transgression,  it 
seems  most  agreeable  to  the  spirit  which 
pervades  the  whole  oeconomy  of  redemp- 
tion, to  conclude  that  they  belong  to  the  re- 
deemed of  Christ,  literally,  out  of  every 
kindred,  and  people,  and  nation,  and  tongue. 
The  words  of  Christ  seem  to  convey  the 
same  meaning,  in  his  address  to  his  disciples, 
who  rebuked  them  that  brought  little  chil- 
dren to  him.    "  Suffer  little  children,"  says 

f  Rer.  Til.  9. 


SER.  VI.]    AND  THE  MEN  OF  THE  WORLP.       139 

he,  "  to  come  unto  me,  for  of  such  is  the 
"  kingdom  of  God  ;"  that  is,  they  compose 
the  largest  part  of  my  redeemed  people. 
This  is  a  more  natural  view  of  the  meaning 
of  these  words,  than  to  consider  them  as  ex- 
planatory of  the  temper  of  mind  requisite  for 
being  a  follower  of  Christ ;  or  even  to  sup- 
pose that  they  constitute  so  large  a  propor- 
tion of  the  visible  Church,  as  properly  to  be 
called  the  kingdom  of  God. 

Besides,  infants,  never  having  had  the 
opportunity  of  improving  or  abusing  the 
law  of  nature,  cannot  be  judged  hy  that 
law;  and,  never  having  enjoyed  the  of- 
fer of  the  Gospel  salvation,  cannot  be  judg- 
ed by  the  Gospel ;  and,  never  having  been 
capable  of  moral  action,  cannot  be  judged 
according  to  their  works,  which,  the  apostle 
teaches  us,  is  to  be  the  rule  for  judging.  I 
conclude,  therefore,  on  these  grounds,  that 
they  constitute  the  greatest  number  of  the 
elect,  and  that  to  them  all,  of  heathen  as  well 
as  of  Christian  descent,  the  blood  of  Christ 
is  applied,  in  that  manner  in  which  we  know 
that  it  was  applied  to  Jeremiah  and  John 
the  Baptist,  who  were  sanctified  from  the 
womb. 


140  DIFFERENCE  BETWEEN  BELIEVERS         [SER.  VI. 

2.  Among  the  most  degenerate  Christian 
Societies,  there  still  is  a  remnant  whose  gar- 
ments are  undefiled. 

I  mean  those  societies  who  do  not  deny 
the  only  Lord  God  who  bought  them. 
They  who  do,  are  not  Christians ;  they  come 
not  under  the  name  ;  they  belong  not  to  the 
family.  The  reason  why  this  remnant  are 
not  known,  is  because  they  are  in  obscurity. 
When  iniquity  abounds,  and  the  love  of  ma- 
ny waxes  cold,  true  believers  are  generally 
found  in  the  humble,  obscure  walks  of  life. 
They  therefore  attract  no  notice,  but  remain 
in  retirement,  like  the  flower 


"born  to  blush  unseen, 

"  And  waste  its  sweetness  on  the  desert  air." 

In  their  circle,  they  possess  the  spirit 
and  display  the  conduct  of  believers ;  but 
are  happily  removed,  through  God's  fa- 
vour, from  the  noise,  and  bustle,  and  perse- 
cution of  the  world.  Such  were  the  seven 
thousand  in  Israel  who  had  not  bowed  unto 
Baal,  and  whose  mouth  had  not  kissed  him, 
though  Elijah  thought  that  he  alone  was  left 
to  serve  God.  These  believers,  thus  un- 
known, when  collected  together,  will  form  a 
mass,  and  will  swell  the  number  of  the  re- 


SER.  VI.]         AND  TItF-  MEN  OF  TtIR  WORLD.  141 

deemed.  Amongst  them,  I  have  no  doubt, 
will  be  found  many  from  tliose  denomina- 
tions whom  we  jv^stly  tliink  erroneous,  who 
have  been  kept  from  the  pollutions  of  their 
brethren". 

3.  In  the  Millennial  period,  the  number  of 
the  redeemed  will  be  vastly  increased. 
Then  Satan  will  be  bound.  Nations,  and 
kindreds,  and  tongues  will  acknowledge 
Christ,  to  the  glory  of  the  Father.  The 
power,  prevalence,  and  extent  of  sin  will  be 
abridged.  In  consequence  of  this,  the  causes 
which  diminish  the  human  species  will  be 
fewer.  It  is  most  probable  the  atmosphere 
will  be  more  salubrious.  Undoubtedly  there 
will  be  no  oppression,  and  no  wars ;  compa- 
ratively little  sickness  and  sorrow.  The 
earth  will  easily,  if  not  spontaneously,  pro- 
duce her  fruit.  The  nature  of  wild  beasts 
will  be  altered,  and  literally  there  will  be 

«  In  these  two  particulars,  I  cordially  ngree  with  the  ve- 
nerable Mr.  J.  Newton.  See  his  Messiah,  tier.  48.  Wi(h 
liis  view  about  the  heathen,  1  cannot  concur.  The  reply  to 
a  question  on  this  subject,  made  by  an  excellent  pro'essor  of 
divinily  in  Scotland,  is  admirable,  and  contains  all  that  can 
or  ought  to  be  said.  If  we  arc  so  happy  as  to  be  received  inio 
heaven,  we  will  be  pleased  to  see  Socrates,  Plato,  and  other 
heathen  there.  Bnt  if  we  do  not  find  them  there  we  will  be 
periecdy  convinced  that  God  will  be  able  to  give  a  good  rea- 
son for  their  exclusion. 


142  l^IPFERENCE  BETWEEN  BELIEVERS         [sER.  VI. 

nothing  to  *'  hurt  or  destroy  in  all  God's 
"  holy  mountain'."  All  these  particulars 
will  add,  beyond  calculation,  to  the  number 
of  the  inhabitants  in  our  world ;  and,  as  by 
far  the  greater  part  will  be  believers  in  deed 
and  in  truth,  will  add  to  the  number  of  the 
redeemed.  Perhaps  the  aggregate  of  popu- 
lation in  the  thousand  years  will  equal  that 
of  all  the  preceding  period^. 

From  these  different  sources,  the  myriads 
of  the  blessed  spirits  of  just  men  made  per- 
fect will  be  made  up,  and  these  conjoined 
will  form  a  mass  superior  in  number  to  that 
of  the  condemned  and  rejected.  Thus  that 
blessed  company,  which  is  the  least  in 
number  in  this  world,  at  any  one  period  of 
time,  will  ultimately,  when  gathered  together 
in  one,  be  the  most  numerous.  Let  no  one, 
then,  be  discouraged  at  the  small  number  of 
believers.  Even  should  they  always  be  the 
least,  it  is  better  to  be  excellent  with  a  few, 
than  sinful  with  the  sinful  multitude. 

You  have  heard  a  scriptural  description 
of  the  people  of  God  in  some  leading  parti- 
culars, all  tending  to  prove  their  separation, 
their  distinctness  from  the  rest  of  mankind, 

X  Isaiah  xi.  9.  ' 

y  See  the  Sermon  on  the  Millennium,  in  vol.  1. 


3ER.  VI.]    AND  THE  MEN  OF  THE  WORLD.       143 

in  all  the  essential  parts  of  human  character 
and  conduct.  From  it  we  may  each  of  us 
form  some  determinate  opinion  concerning 
ourselves.  There  is  a  false  Christianity 
prevalent,  which,  like  adulterated  corn,  may 
impose  upon  the  unwary  and  thoughtless, 
but  cannot  stand  the  test  of  Scripture.  We 
ought  to  beware  that  our  Christianity  be  not 
of  this  kind,  for  then  we  are  ruined.  Let  no 
one  be  misled  by  the  opinion  of  men.  One 
is  our  Master,  that  is,  Christ.  Consult  his 
word ;  read  it  with  care ;  examine  it  for  your- 
selves, by  the  aid  of  his  Spirit.  Bring  every 
sentiment  of  your  own  and  others ;  the  prin- 
ciples of  every  book  that  you  read,  and 
every  sermon  that  you  hear,  to  this  test. 
Try  by  it  also  your  conduct.  Do  you ,  in  the 
sense  explained,  dwell  alone?  Are  you 
not  reckoned  with  the  world  ?  Are  your  life 
and  conversation  Christian?  This  is  to  be 
something  more  than  moral. 

A  Christian  life  includes  all  moral  duties, 
but,  beyond  them,  reaches  after  perfection. 
A  Christian  life  is  the  commencement,  the 
first  beginning  of  the  life  of  God  upon  earth, 
to  be  consummated  in  heaven. 

If  it  be  something  more  than  merely  a 


144  UIFFERExVeE  BETVVEE^f  BELIEVERS         [sER.  -VI* 

moral  life,  it  unquestionably  is  more  than  an 
immoral  life.  Such  a  life  is  hostile  to  faith. 
An  immoral  man  can  be  no  Christian. 
What  shall  we  say,  then,  of  those  professing 
believers,  who  not  only  are  always  like 
the  world,  but,  in  many  respects,  outstrip 
the  men  of  the  world  in  worldly  conduct  ? 
But  especially  what  shall  we  say  of  those 
who  give  the  enemies  of  religion  occasion  to 
blaspheme,  by  reason  of  their  sins?  We 
must  say  of  all  these  as  the  apostle  did 
weeping,  that  they  are  ^'  enemies  of  the  cross 
''  of  Christ,  whose  end  is  destruction,  whose 
"  god  is  their  belly,  and  whose  glory  is  in 
"  their  shame,  who  mind  earthly  things^" 

Professors  of  the  Lord  Jesus !  beware  that 
these  things  be  not  said  of  you.  You  are 
Christians  in  name :  be  so  in  deed  likewise. 
You  stand  on  an  eminence,  like  a  city  built 
on  a  hill :  hide  not  then  yourselves  amidst 
the  pollutions  of  sinners.  You  are  lights  in 
the  world :  obscure  not  your  shining  by  the 
vapours  and  mists  of  corruption.  Always 
display  a  pre-eminence  in  virtue  and  holi- 
ness, worthy  of  your  vocation.  Always  let 
your  light  shine   before   others,  that  they, 

*  Phil.  iii.  18,  19. 


3ER.  VI.]    AND  THE  MEN  OF  THE  WORLD.       145 

seeing  your  good  works,  may  glorify  God. 
Althouo-h  here  you  dwell  alone,  and  are  not 
reckoned  among  the  nations,  you  will,  if 
you  are  faithful  unto  death,  be  admitted  to 
the  thousands  of  Israel,  in  the  City  above — 
to  the  kindreds,  people,  and  nations,  who 
dwell  there,  and  with  them  shall  be  happy 
for  ever.     Amen. 


VOL.  II.  19 


SERMON    VIL 


THE  NATURE  AND  CONSEQUENCES 
OF  SPIRITUAL  IDOLATRY. 


HOSE  A  IV.  17, 

Ephrabn  is  joined  to  idols  ;  let  him  alone. 

The  ten  tribes  of  Israel  are  here  called 
Ephraim,  not  only  because  this  was  a  prin- 
cipal one  among  them  in  numbers  and  cou- 
rage, but  also  because  it  gave  birth  to  a  num- 
ber of  their  kings,  and  contained  in  its 
boundaries,  Tirzah  and  Samaria,  successive- 
ly their  seats  of  government.  They  revolt- 
ed from  their  allegiance  to  the  house  of 
David,  under  Rehoboam,  and  erected  them- 
selves into  an  independent  kingdom,  under 


\ 


SER.  VII.]  THE  NATURE  AND  CONSEQUENCES,  &C.      147 

Jeroboam  the  son  of  Nebat.  The  character 
given  of  this  man  in  Scripture  is  pre-emi- 
nently infamous.  He  did  evil  above  all  that 
were  before  him  ;  for  he  "  took  counsel,  and 
'^  made  two  calves  of  gold,  and  said  unto"  the 
people,  "  It  is  too  much  for  you  to  go  to  Je- 
"'^  rusalem  :  behold  thy  gods,  O  Israel,  which 
''  brought  thee  up  out  of  the  land  of  Egypt. 
'^  And  he  set  the  one  in  Bethel,  and  the  other 
"^  put  he  in  Dan.  And  this  thing,"  saith  the 
sacred  historian,  ''  became  a  sin :  for  the 
^'  people  went  to  worship  before  the  one, 
''  even  unto  Dan"."  Thus  he  did  sin,  and 
caused  Israel  to  sin.  Being  a  self-willed, 
rebellious  people,  they  readily  fell  in  with 
his  views,  and  became  idolaters  like  unto  the 
heathen  around  them. 

Against  such  conduct  they  had  been  ad- 
monished to  guard  themselves,  under  the 
penalty  of  Jehovah's  hottest  displeasure. 
No  one  sin  is  so  frequently  and  unequivo- 
cally forbiddcni  in  Scripture,  as  that  of  ido- 
latry. It  is  "  saying  to  a  stock,  Thou  art  my 
'^  father,  and  to  a  stone,  Thou  hast  brought 
"  me  forth."  It  is  ascribing  that  glory  of 
praise  to  perishing  vanities,  which  is  due 

fl  1  Kings  xii.  28—30. 


148  THE  NATURE  AND  CONSEQUENCES     [sER.  VlT. 

only  to  the  God  of  heaven  and  earth. 
Whilst  it  displays  the  debasement  of  our 
nature,  it  proves  the  malignant  hatred  of 
our  carnal  minds  against  the  true  God.  It  is 
an  outrageous  insult  cast  upon  his  matchless 
perfections,  to  call  dumb  idols  by  his  name : 
and  an  unprincipled  contempt  of  his  law, 
which  forbids  such  conduct,  to  bow  down 
and  worship  these  idols  as  gods. 

In  admirable  strains  does  Scripture  re- 
peatedly ridicule  the  folly  of  idolaters,  and 
with  awful  severity  does  it  denounce  their 
guilt.  "  They  lavish  gold  out  of  the  bag, 
"  and  weigh  silver  in  the  balance,  and  hire 
'^  a  goldsmith ;  and  he  maketh  it  a  god : 
^'  they  fall  down,  yea,  they  worship.  They 
*^  bear  him  upon  the  shoulder,  they  carry 
"  him  and  set  him  in  his  place,  and  he  stand- 
'^  eth  :  from  his  place  shall  he  not  remove  : 
^^  yea,  one  shall  cry  unto  him,  yet  can  he  not 
''^  answer,  nor  save  him  out  of  his  trouble"." 
'^  They  shall  be  ashamed  and  also  confound- 
''  ed,  all  of  them,  they  shall  go  to  confu- 
"  sion  together  that  are  makers  of  idols*." 
"  Confounded  be  all  they  that  serve  graven 
^^  images,  that  boast  themselves  of  idols'." 

a  Is.  xlvi.  0,  7.  h  Is.  xlv.  16.  c  Fs.  xcvil.  7. 


SER.  VII.]  OP  SPIRITUAL  IDOLATRY.  149 

Such  is  the  nature  of  that  crime  with 
which  the  prophet  in  the  text  charges  Israel. 
It  was  not  a  transient  act  in  them  ;  it  was 
their  deliberate,  their  determined,  their  per- 
severing conduct,  to  make  gods  of  their 
own.  They  were,  in  the  strong  lan- 
guage of  Jeremiah,  "  mad  upon  their 
"  idols/'  furiously  attached  to  them  ;  and,  in 
the  words  of  the  text,  "  joined  to  their 
"  idols,"  closely  connected  with  them,  lov- 
ing them  as  they  did  themselves,  serving 
them  and  adoring  them.  For  this  crime 
they  were  repeatedly  threatened  with  the 
wrath  of  God.  Seeing  their  obstinacy  in  it, 
he  gave  them  up  to  themselves,  command- 
ing all  his  agents  and  instruments,  by  which 
he  effects  his  purposes,  to  let  them  alone. 
His  restraining  grace  being  withdrawn,  they 
tearfully  transgressed  in  their  wickedness, 
adding  iniquity  unto  iniquity,  until  the  mea- 
sure of  their  guilt  was  full.  Then  Jehovah 
abandoned  them  to  a  foreign  foe,  who  de- 
stroyed their  nation,  overturned  their  go- 
vernment, ruined  their  country,  and  carried 
them  into  captivity  to  distant  lands.  There 
have  they  remained,  unknown,  alienated 
from  God  and  ignorant  of  the  word  of  his 


/ 


150  THE  NATURE  AND  CONSEqUENCES      [sER.  VII. 

srace,  scattered  abroad,  wanderers  and  out- 
casts  among  the  nations.  Thus  have  they 
been  punished,  according  to  the  threaten- 
ings  of  God,  in  the  most  exemplary  man- 
ner for  their  sins.  "  Being  joined  to  idols, 
"  they  have  been  left  alone"  to  w^ork  out 
their  own  destruction.  In  them  we  have  a 
striking  example  for  our  warning  and  im- 
provement. 

What  Israel  was  as  a  nation,  you  and  I, 
Brethren,  are  by  nature  ;  idolatrous  in  our 
disposition  and  conduct.  What  Israel  as  a 
nation  now  suffers,  we  shall  individually  suf- 
fer, if  joined  to  idols. 

Such  is  the  use  I  intend  to  make  of  these 
words,  and  such  the  order  of  discourse 
which  will  be  pursued. 

I.  We  are  all  by  nature  idolatrous  in  our 
disposition  and  conduct. 

Thou2;h  we  do  not  bow  before  stocks  and 
stones,  yet  we  love  and  honour  the  creature 
more  than  the  Creator.  In  this  consists  the 
essence  of  idolatry,  which  is  also  called  spi- 
ritual whoredom.  It  is  a  breach  of  our  ob- 
ligation to  the  God  who  made  and  preserves 
and  blesses  us,  originating  in  ignorance  of 
his  nature,  and   cherished  by  hatred  of  his 


SER.  VII.]  OF  SPIRITUAL  IDOLATRY.  151 

real  character.  That  this  is  its  true  descrip- 
tion, will  appear  evident  to  any  who  read 
with  attention  the  prophecies  of  Ezekiel  and 
Hosea,  together  with  the  epistles  of  Paul  to 
the  Corinthians,  and  the  first  epistle  of 
John. 

To  the  testimonies  of  Scripture,  we  may 
add  the  assent  of  reason.  Idolatry  is  false 
worship,  or  worship  paid  where  it  is  not 
due.  Worship,  being  a  religious  act  of  re- 
verence, includes  in  it  supreme  love  of  and 
obedience  to  the  will  or  spirit  of  the  object  of 
worship,  so  far  as  the  same  is  known.  Now 
we  are  uniformly  called  upon  in  Scripture 
to  love  God  alone  supremely,  and  honour 
him  by  obeying  his  will,  in  opposition  to 
every  other  will.  Whenever,  therefore,  our 
highest  affection  and  most  implicit  homage 
are  given  to  any  thing  but  God,  we  are  guilty 
of  that  which  essentially  is  idolatry  ;  that  is, 
we  pay  it  religious  reverence ;  we  make  it 
our  god,  the  source  of  our  happiness,  and 
the  regulator  of  our  lives. 

Every  sinner  naturally  hates  God,  and 
disobeys  his  will.  He  has  all  the  powers  of 
his  body,  the  qualities  of  his  heart,  and  the 
faculties  of  his  mind,  the  same,  as  to  their 


152  THE  NATURE  AND  CONSEQUENCES     [SER.  Vli 

existence,  that  he  would  have  if  he  was  at 
peace  with  God.  But  all  these  are  direct- 
ed, in  their  operation,  into  channels  contra- 
ry to  what  they  ought  to  be.  They  are  de- 
filed by  sin.  Having  all  his  passions  which 
must  be  exercised  from  the  nature  of  man, 
we  find  them  unruly  and  exercised  towards 
improper  objects.  He  hates  what  he  ought 
to  love,  and  loves  what  he  ought  to  hate. 
He  fears  what  he  ought  to  delight  in,  and 
takes  delight  in  what  he  ought  to  fear. 
Hence,  hating  God,  he  loves  what  is  hateful 
to  God;  and,  as  our  affections  impel  to  action, 
what  he  hates  he  will  dishonour ;  what  he 
loves  he  will  honour.  Hating  God,  he  dis- 
obeys his  law.  Loving  what  is  hostile  to 
God,  he  lives  according  to  its  spirit,  what- 
ever it  may  be.  What  he  thus  loves  and 
honours  is  his  idol,  or,  in  other  words,  the 
object  of  his  worship. 

The  idols  of  a  sinner  are  himself,  others, 
and  the  world.  Each  shall  be  briefly  no- 
ticed in  detail. 

1.  The  sinner  idolizes  himself 
'•'  Ye  shall  be  as  gods,  knowing  good  and 
"  evil*/'  was  the  temptation  of  Satan  to  our 

b  Gen.  iii.  5, 


SER.  VII.]  OP  SPIRITUAL   IDOLATRY.  153 

first  parents.  "  We  will  be  gods  to  our- 
"  selves,"  is  the  practical  language  of  their 
sinful  olfspring.  Selfishness  characterizes 
our  whole  deportment,  whilst  we  are  stran- 
gers to  the  grace  of  Jesus.  Even  the  good 
which  we  do  originates,  more  or  less  remote- 
ly, in  selfish  motives.  Our  understanding 
we  exercise  in  judging  decisively  of  Jeho- 
vah's word  and  providences,  and  when  we 
cannot  discern  the  import  of  either,  we  ask 
contemptuously.  '^  How  can  these  things  be?" 
Our  will  we  oppose  to  the  divine  will,  doing 
as  we  please,  instead  of  doing  what  is  com- 
manded by  Heaven.  The  gratification  of 
our  own  passions  and  appetites  we  study 
and  seek  to  promote  in  all  possible  ways, 
though  that  gratification  should  dishonour 
God,  and  affect  our  fellow-mortals.  A  re- 
gard to  character  restrains  the  more  civilized 
and  moral ;  a  fear  of  punishment,  the  more 
vulgar  and  uninformed.  But  how  often  do 
both  break  through  these  restraints,  carried 
away  by  their  selfish  feelings  ! 

We  all  naturally  seek  our  own,  more  than 
the  things  of  others,  or  of  Jesus  Christ,  be- 
ing lovers  of  ourselves  more  than  of  others, 

VOL.  II.  20 


154  THE  NATURE  AND  CONSEQUENCES       [SER.  \'IT. 

and  of  God.  Such  is  the  spirit,  and  such  the 
tendency  of  sin.  It  arms  us  against  God, makes 
us  affect  independence  of  him,  excites  self 
"  with  a  giant-like  pride  to  climb  up  into 
'^  the  throne  of  the  Almighty,  and  to  esta- 
"  blish  an  unbounded  tyranny,  in  contra- 
''  diction  to  the  will  of  God^"  What  is  this 
but  idolatry  ?  The  sinner  would  judge  all 
things  at  his  own  tribunal,  making  his  opi- 
nions the  standard  of  right  and  wrong ;  pre- 
scribe laws  to  all  enjoyments  but  his  own, 
establishing  his  interests  paramount  to  all 
others. 

2.  The  sinner  idolizes  his  fellow-mortals. 

He  transfers  to  them  the  fear  and  love 
which  he  ought  to  feel  for  God,  though  they 
are  mere  worms  of  the  earth,  poor  creatures 
whose  breath  is  in  their  nostrils,  whose  days 
are  few,  and  whose  end  is  death.  He  pays 
his  steady  homage  to  the  great  ones  of  the 
earth,  courting  their  smiles,  and  dreading  their 
frowns,  as  if  they  were  the  supreme  arbiters 
of  his  happiness.  He  applies  unto  the  phy- 
sicians in  the  time  of  sickness,  as  Asa  king 

c  Smiih,  of  CambriOge,  oa  True  Religion,  p.   229  of  hVi 
works. 


Sftll.  Vll.]  OF  SPIRITUAL  IDOLATRY.  155 

of  Israel''  did,  trusting  to  them  as  if  they  were 
gods ;  placing  his  life,  as  it  were,  confidently 
in  their  hands.  He  regards  ministers  as  angels 
of  God,  yea,  as  Jesus  Christ,  as  the  Gala- 
tians  regarded  PaiiP.  He  is  supremely  at- 
tached to  his  friends  and  his  family,  placing 
all  his  happiness  in  their  welfare,  and  seek- 
ing fiom  them  what  he  ought  to  seek  from 
God  alone. 

In  this  idolatrous  attachment  to  others,  of 
which  the  sinner  is  guilty,  there  is  nothing 
inconsistent  with  his  idolatrous  attachment 
to  himself  Through  the  instrumentality  of 
others,  he  seeks  and  finds  the  gratification 
of  his  selfishness.  Does  he  idolize  the  great 
ones  of  the  earth  ?  It  is  to  increase  his  own 
importance,  by  a  connexion,  however  dis- 
graceful, with  them.  If  men  in  power  and 
affluence  suppose  all  who  pay  homage  to 
them  to  be  their  sincere  admirers  and 
friends,  they  are  the  dupes  of  their  own 
self-love.  These  flatterers  would  as  soon 
worship  a  golden  calf  as  them,  if  it  could 
only  confer  offices,  and  give  inheritances. 
Does  the  sinner  idolize  physicians?  It 
is   because    he    thinks    they    can    restore 

</  2  Chron.  xvi,  12.  (?  Gal.  ir.  14, 


15(j  THE  NATURE  AND  CONSEqUENCES     [SER.  VII>, 

health,  and  secure  hfe.  How  cautious  oughS 
they  to  be  not  to  cherish  such  dekision,  but 
to  impress  the  minds  of  their  patients  with 
the  absolute  necessity  of  God's  blessing  to 
make  the  means  effectual !  Are  ministers 
idolized  ?  It  is  because  thej  are  supposed, 
from  their  profession,  to  have  great  interest 
at  the  court  of  Heaven.  The  best  token  of 
affection  which  can  be  given  to  a  sincere 
minister,  is  to  love  his  Master,  and  lose 
sisiht  of  himself.  Are  friends  and  families 
idolized?  It  is  because  they  gratify  self- 
importance,  or  contribute  largely  to  our 
self-enj  oy  ment. 

Thus  you  see  selfishness  produces  idola- 
trous  attachment  to  others. 

Let  no  one  mistake  my  meaning.  I  am 
illustrating  that  attachment  to  the  creature, 
which  is  inconsistent  with  attachment  to  the 
Creator.  We  are  bound  to  respect  those 
whom  God  honours :  to  use  the  aid  of  phy- 
sicians and  ministers  with  thankfulness,  and 
to  love  our  friends  and  families  with  warmth  : 
but  all  this  must  be  subordinate  to  that  re- 
spect and  love  which  are  due  to  God. 

3.  The  sinner  idolizes  the  world^  and 
the  things  which  are  therein. 


SER.  VII.]  OF  SPIRITUAL  IDOLATRY.  157 

By  the  world,  here,  is  understocd  the 
earth  which  we  inhabit,  and  the  state  of  ex- 
istence which  we  enjoy.  The  earth  was 
originally  good  ;  but,  in  consequence  of  sin, 
has  been  cursed.  Our  present  state  of  exist- 
ence was  once  a  state  of  innocence  and  hap- 
piness, but  it  is  now  become  a  state  of  sin^ 
of  sorrow,  and  of  death.  The  earth  we  are 
obligated  to  till  and  use  for  our  support,  and 
our  present  existence  we  are  bound  to  pre- 
serve by  all  lawful  means.  When  we  do 
this,  we  use  the  world  as  not  abusing  it 
But  when  we  so  highly  love  this  earth,  and 
our  abode  on  it;  as  to  forget  God,  we  abuse 
the  world. 

This  the  sinner  does.  Earth,  though  a 
vast  field  of  moral  corruption  and  infamy,  is 
to  him  a  delightful  paradise.  Life,  though  a 
scene  of  iniquity  and  distress,  is  his  all.  He 
would  wish  always  to  toil  on  earth,  always 
to  live  here  below.  Though  God  offers 
himself  and  heaven,  and  bids  him  live  in 
glory,  through  Jesus  Christ,  his  debasing  ap- 
petites, his  perverted  desires,  make  him  reject 
the  offer,  and  disobey  the  command.  He  has 
no  wish  to  soar  aloft,  if  he  may  be  permitted 
to  grovel  among  the  clods  of  the  ground. 


15B  THE  NATURE  AND  CONSEQUENCES      [sER.  VII. 

Heaven  would  be  to  him  a  hell,  if  he 
could  not  take  earth  along  with  him.  The 
present  state  of  all  things,  however  mi- 
serable in  the  main,  is  jet,  in  his  view,  pre- 
ferable to  a  change  for  another  state.  He 
would  be  pleased  with  a  change  for  the  bet- 
ter if  it  was  of  an  earthly  nature  ;  but,  as 
the  change  is  spiritual,  he  loathes  it  with 
disgust. 

All  sinners,  indeed,  with  very  few  ex- 
ceptions, desire  to  enter  into  heaven  after 
death  ;  but  then  they  do  not  desire  this  be- 
cause heaven  is  a  holy  place.  Far  from  it 
They  desire  merely  to  escape  torment.  Hell^ 
if  it  was  no  place  of  torment,  they  would 
prefer  to  heaven.  Their  views  of  things  are 
sensual,  for  their  minds  are  carnal.  They 
here  dislike,  nay,  hate  holiness,  and  the  com- 
pany of  holy  men,  as  also  holy  employments. 
How,  then,  could  they  be  pleased  with  these 
things  hereafter?  How  could  they  relish 
heaven,  in  an  unsanctified  state  ?  When  a 
sinner,  as  a  sinner  unrenewed,  desires  to  be 
saved,  he  does  not  desire  for  a  salvation  from 
the  guilt  and  power  of  sin ,  but  only  from  its 
punishment.     The  world,  this  present  life — 


SER.  VII.]  OF  SPIRITUAL  IDOLATRY.  159 

this  he  loves,  this  is  his  idol — he  walks  ac- 
cording; to  its  course. 

But  more  especially  the  thiiii^s  which  are 
in  the  world,  are  the  idols  of  the  sinner,  or 
those  things  on  Avhich  he  has  set  his  affections. 
Under  tliese  are  included  all  the  objects 
which  please  the  eye,  the  ear,  or  the  feelings 
of  man  ;  as  also  those  objects  of  intellectual 
attention  which  are  not  religious  in  their  na- 
ture. Do  not  think  these  things  are  sinful 
in  themselves ;  they  are  only  made  sinful  by 
being  preferred  to  God. 

This  earth,  though  cursed  through  man's 
sin,  and  become  a  region  of  sorrow,  still 
abounds  with  manv  things  ai2;reeable  and 
delightful  to  our  best  feelings.  Thus  the 
beauties  of  nature,  such  as  a  variegated  land- 
scape, subHme  mountains,  and  lovely  flow- 
ers, excite  admiration  and  pleasure.  If  from 
earth  we  turn  our  eyes  to  the  heavens — the 
sun,  moon,  and  stars  heighten  our  admira- 
tion and  pleasure.  These  emotions,  when 
they  excite  in  us  reverence  for  Him  who 
made  all  these  things,  are  lawful.  The 
sinner,  however,  does  not  "  look  through 
"  nature  up  to  nature's  God,"  as  he  ouglitto 
do.     He  loves  the  beauties  and  sublimities  of 


3  60  THE  NATURE  AND  CONSEQUENCES      [sER.  VH. 

nature  for  their  own  sake,  and  his  pleasure ; 
not  for  their  Maker's  sake,  and  his  glory. 
He  does  not  admire  them  as  exhibiting  the 
greatness  and  goodness  of  the  Creator,  but 
because  they  fascinate  his  feverish  sensibili- 
ty, a  sensibihtj  originating  in  enmity  against 
God,  and  cherished  by  a  love  of  sin. 

Thus  also  honours,  riches,  literary  fame, 
and  suitable  recreations,  are  lawful  objects  of 
pursuit  in  themselves;  but  when  they  be- 
come principal  objects  of  pursuit,  banishing 
God  from  the  mind,  they  are  sinfal,  because 
idolized.  All  the  creatures  of  God  are  good, 
if  used  to  promote  his  glory ;  but  if  not  so 
used,  from  blessing's  thev  are  converted 
into  curses.  They  will  eat  away  substan- 
tial comfort,  as  a  canker  in  the  body  wears 
away  life. 

Having  made  these  general  observations, 
it  is  time  to  descend  to  a  few  particulars. 
The  things  which  are  in  the  world  the  apos- 
tle John  ranges  under  three  classes,  "  the 
"  lust  of  the  flesh,  and  the  lust  of  the  eyes, 
'^  and  the  pride  of  life^,"  which  may  be  con- 
sidered as  so  many  idols  which  the  sinner 
loves  and  honours. 

/IJohoii.  IG. 


SER.  VII.]  OF  SPIRITUAL  IDOLATRY.  l6l 

First,  •'  The  lust  of  the  flesh"  is  the  abuse 
of  the  natural  appetites  of  the  body.  These 
appetites,  such  as  hunger,  thirst,  and  the  like^, 
are  innocent  in  themselves  ;  and  their  inno- 
cent gratification  is  a  law  of  our  nature,  and 
a  duty  incumbent  on  us  for  self-preservation. 
But  the  abuse,  or  unlawful  indulgence  of 
them,  is  sinful.  In  the  suitable  use  of  them  we 
honour  God,  but  in  the  abuse  of  them  we 
dishonour  him.  In  the  suitable  use  of  them 
we  manifest  our  love  for  him,  and  obey  his 
will  as  supreme ;  but  in  the  abuse  of  them 
we  manifest  our  love  for  them,  and  obey  their 
impulses  as  the  supreme  directors  of  our 
conduct. 

Among  the  lusts  of  the  flesh,  thus  ex- 
plained, we  must  include  all  intemperance 
in  eating  and  drinking,  by  which  the  body  is 
abused  and  the  soul  defiled  :  all  allowed  un- 
chastity  and  licentiousness  in  thought,  con- 
versation, or  conduct,  which  are  incompatible 
with  holiness  of  heart  and  life  ;  all  fondness 
for  useless  and  pernicious  amusements,  which 
distract  attention,  and  engender  levity ;  all 
immoderate  indulgences  in  personal  ease  or 
lawful  recreations ;  all  cherished  idleness  in 

VOL.  II.  21 


1G2  THE  NATURE  AND  CONSEQUENCES      [SEK.  YU, 

our  daily  employments,  neglect  of  our  busi- 
ness, or  hiding  of  the  talent  given  unto  us  by 
God  for  our  improvement.  These,  and  such 
like,  constitute  the  lust  of  the  flesh,  of  which 
the  apostle  speaks. 

Secondly,  "  The  lust  of  the  eyes,"  means 
the  irregular  desires  of  the  bodily  organs  of 
sight  for  whatever  they  behold.  The  use  of 
our  eyes,  for  our  guidance  and  innocent  plea- 
sure in  life,  is  lawful,  but  the  abuse  of  them 
is  vmlawful. 

The  lust  of  the  eyes  includes  covetousness^ 
or  an  insatiable  desire  after  more  wealth  than 
is  necessary  for  the  convenience  or  comfort 
of  life,  and  which  can  only  be  hoarded  up, 
without  passing  into  that  general  circulation 
which  encourages  industry,  and  softens  th(3 
horrors  of  poverty :  concupiscence,  or  libi- 
dinous desires,  whose  gratification  is  hostile 
to  the  laws  of  God,  and  destructive  of  indi- 
vidual as  well  as  domestic  felicity ;  envy  at 
the  visible  prosperity  of  others ;  studied  ex- 
travagance, notoriety,  or  indecency  in  dress, 
for  the  gratification  of  a  love  of  admiration^, 
or  singularity,  or  impurity ;  immoderate  care 
of  personal  beauty,  or  personal  address,  to 


SER.  VII.]  OP  SPIRITUAL  IDOI.ATaV.  163 

captivate  the  affections  of  beholders,  or  to 
mislead  their  judgments. 

Lastly,  By  "  the  pride  of  life,"  is  meant 
an  immoderate  love  of  every  thing  calculat- 
ed to  cherish  and  inflame  pride,  or  inordi- 
nate self-esteem. 

Of  this  description  are  honours,  dignities, 
preferments,  fame,  influence  for  selfish  pur- 
poses ;  together  with  the  adoption  of  every 
mean ,  and  the  use  of  every  intrigue,  to  acquire 
them.  With  this  must  be  connected  a  use- 
less parade  in  houses,  equipages,  and  attend- 
ants for  personal  services ;  pride  of  fami- 
ly, and  an  overweaning  fondness  for  literary 
and  professional  eminence. 
'  Such  are,  briefly  detailed,  the  idols  of  the 
sinner.  Such  are  the  things  which  he  loves 
and  honours ;  and  according  to  whose  spirit 
he  converses  and  lives.  His  attachment  to 
them  characterizes  his  whole  deportment, 
and  shows  the  alienation  of  his  heart  from 
God.  They  are  his  gods;  those  things  to 
which  he  looks  for  support,  and  from  which 
he  draws  his  happiness.  He  loves  them  su- 
premely, because  that  love  is  contrary  1o  his 
duty  and  the  will  of  God. 


164  THE  NATURE  AND  CONSEqUENCES     [SER.  VII. 

God  permits  him  to  use  the  world,  but  he 
abuses  it.     God  permits  him  to  gratify  na- 
tural wants,  but  he  adds    drunkenness  to 
thirst,  and  impurity  to  love,  seeking  for  the 
p-ratiiication  of  corrupt  desires      God  per- 
mits  him  to  use  his  eyes  for  the  purposes  ot 
life,  but  he  covets  with  them.     God  permits 
him  to  esteem  the  honours  and  dignities  of 
the  world,  if  honestly  within  his  reach;  but 
he  searches  for  them  unlawfully,  and  feeds 
his  pride  with  them.     In  all  these  respects, 
he    transgresses   the   rule  of  God    himself 
^'  Whether,"  such  is  his  language,  "  whe- 
"  ther  ye  eat,  or  drink,  or  whatsoever  ye  do, 
''  do  all  to  the  glory  of  God^\"     "  We  are 
"  debtors,  not  to  the  flesh  to  live  after  the 
''  flesh\"     "  Thej  that  are  Christ's  have 
''  crucified  the  flesh,  with  the  affections  and 
''  lusts V     Instead  of  doing  this,  the  sinner 
forgets  God,  forsakes  his  ways,  rejects  the 
Saviour,  dallies  with  divine  justice,  tram- 
ples upon  divine  mercy,  despises  the  joys  of 
heaven,  and  braves  the  torments  of  hell. 

Where  this  course  of  life  is  pursued,  after 
repeated  warnings ;  where  it  is  systematic- 

S  1  Cor.  X.  31.  h  Rom.  viii.  12.  i  Gal.  v.  24. 


SER.  Vlt.]  OF  SPIRITUAL  IDOLATRY.  165 

ally  and  determinately  persevered  in  ;  where 
it  is  warmly  loved,  and  for  its  continuance 
every  exertion  is  made ;  the  sinner  is  then 
"  joined  to  his  idols,"  and  the  fate  of  Israel 
awaits  him. 

II.  **  Let  him  alone!"  is  the  proclama- 
tion of  Almif^hty  God,  to  all  his  instruments 
and  agents,  in  providence  and  grace. 

How  awful  is  this  language !  To  be  left 
alone  to  our  hearts'  desires ;  to  be  deprived 
of  God's  restraining  grace  ;  what.  Brethren, 
can  be  imagined  more  truly  terrible,  save 
eternal  banishment  from  the  presence  of 
God,  and  the  joys  of  the  righteous? 

The  sinner,  thus  abandoned  by  God,  unable 
to  take  care  of  himself,  works  out  his  own  ruin. 
The  means  of  grace  no  longer  affect  his 
heart ;  he  even  avoids  the  use  of  them.  The 
Spirit  ceases  to  strive  in  him ;  his  conscience 
becomes  callous.  Providential  mercies  or 
judgments  are  viewed  by  him  with  the  ut- 
most indifference.  He  rejects  the  admoni- 
tions of  Scripture,  and  despises  its  threaten- 
ings.  The  world  becomes  more  and  more 
dear  to  him.  His  affliction*  are  more  im- 
raoveably  and  ardently  attached  to  it.  Eter- 


166  THE  MATURE  AND  CONSEQ,UENCtS     [SER.  VIL 

mitj  grows  daily  more  terrible  to  him. 
Death  is  carefully  banished  from  his  mind. 
His  selfishness  increases;  his  propensities 
rage  with  more  violence,  and  more  imperi- 
ously call  for  gratification.  His  eye  habitu- 
ally ranges,  lawless,  impudent,  and  unre- 
strained ;  ever  desiring,  and  never  satisfied. 
His  pride  of  life,  his  self-iraportance,  like  a 
torrent  swollen  with  rains,  overflowing  its 
banks,  bursts  every  restraint,  scorns  every 
subordination,  and  looks  with  contempt  up- 
on all  around  liim. 

Thus  the  sinner  progresses  in  his  evil 
course.  His  sins  become  habitual ;  his  ha- 
bits of  sinning  become  rooted.  Being  join- 
ed to  his  idols,  so  connected  with  the  objects 
of  his  supreme  love  that  he  cannot  be  sepa- 
rated from  them,  he  is  left  alone  by  God  to 
act  as  he  pleases.  Does  not  the  drunkard 
add  iniquity  to  iniquity  ?  The  debauchee 
shames  the  night  by  his  carousals,  and  scares 
the  day  by  his  pollutions  The  miser,  shri- 
velled wretch,  like  the  horse-leech,  cries, 
"  Give,  give'',"  though  buried,  as  it  were, 
in  wealth ;  and  in  the  agonies  of  death,  grasps 

/.•  Prov.  XXX.  15. 


SER.  VII.]  OF  SPIRITUAL  IDOLATRY.  167 

his  baas  of  u-old,  with  the  utmost  iiitenseness 
of  desire'.  The  ambitious  man,  rather  than 
not  mount  the  ladder  of  preferment,  will,  in 
his  way  to  it,  wade  through  a  rival's  blood. 
He  hesitates  not  to  sacrifice  natural  feeling 
and  moral  j  iistice  to  his  ungovernable  appe- 
tites. He  who  idolizes  his  literary  fame, 
prostitutes  his  talents  to  the  increase  of  his 
own  vanity.  Too  often  he  poisons  the 
sources  of  information  in  society,  and  pro- 
duces a  moral  pestilence  among  men,  which, 
walking  in  darkness  at  first,  ere  long 
wastes  at  noon- day  the  virtue  and  happi- 
ness of  man. 

But  I  forbear  enlarg-in"*. 

Look  abroad,  throughout  the  world,  and 
you  will  find  the  truth  which  I  have  been 
explaining,  confirmed.  They  who  are  join- 
ed to  idols  are  let  alone  by  God,  and  be- 
come worse  and  worse  in  the  career  ol" 
sin.  *'  The  father  corrects  not  the  rebel- 
*'  lious  son  any  more,  when  he  determines  to 

/  At  a  fire  in  tlie  island  of  SI.  Tlicmas,  some  time  back,  a 
miser,  when  the  llanies  reachetl  his  hai)itation,  seated  him- 
self on  liis  chest,  in  which  was  conJaincd  his  money.  TJie 
last  cries  which  he  was  heard  lo  Jitter,  were,  "  O  my  dollars !" 
Th«'  '.ones  ol  hij  hantls  were  found  fastened  to  the  iron 
handle  of  his  chest,  after  \he  fire  was  cxtingnished. 


168  THE  NATURE  AND  CONSEQUENCES     [SER.  VII. 

"  disinherit  him.  Those  that  are  not  dis- 
"  turbed  in  their  sins,  will  be  destroyed  for 
"  their  sin*"."  Thej  may  in  the  mean  time 
congratulate  themselves,  that  their  con- 
sciences are  at  ease  :  but  ^^  their  drink  is  sour : 
"  they  have  committed  whoredom  contin- 
*^  ually :  her  rulers  with  shame  do  love, 
"  Give  ye.  The  wind  hath  bound  her  up 
"  in  her  wings,  and  they  shall  be  ashamed 
"  because  of  their  sacrifices"." 

Be  then  warned,  1  beseech  you,  Brethren, 
against  the  sin  of  loving  the  creature  more 
than  the  Creator.  Give  not  way  to  it  in 
the  least :  it  will  grow  with  your  growth, 
and  ripen  into  maturity  with  inconceivable 
haste,  if  it  be  not  nipt  in  its  bud;  if  you  do 
not  struo-o-le  against  it  in  earnest  on  its  first 
discovery.  Make  God  your  all,  your  source 
of  enjoyment  and  happiness.  Sacrifice  your 
idols  upon  the  altar  of  the  cross  of  the  Son  of 
God.  Let  his  love,  which  was  stronger  than 
death,  command  your  love.  Divide  not 
your  hearts  between  him  and  your  idols. 
He  will  have  the  whole  heart,  and  he  richly 
deserves  it.  You  can  place  your  affections 
on  none  better.     Your  idols  will  not  pro- 

m  Henry  oa  the  text.  n  Hos.  iv.  18,19. 


SER.  VII.]  OF  IDOLATRY.  169 

mote  your  happiness,  or  protect  you  from 
dangers.  The  things  that  you  supreme- 
ly love  and  honour,  are  vain,  and  will  be 
found  so  on  trial.  Love  God  with  your 
whole  soul,  strength,  might,  and  mind. 
Honour  him  above  every  thing  else.  He  is 
a  jealous  God,  and  will  have  no  rival.  Re- 
ceive cordially  that  testimony  which  he  has 
given  of  his  Son,  and  set  to  your  seal  that 
he  is  true.  "  Who  is  wise,  and  he  shall  un- 
^^  derstand  these  things  ?  prudent,  and  he 
''  shall  know  them  ?  for  the  ways  of  the  Lord 
"  are  right,  and  the  just  shall  walk  in  them; 
"  but  the  transgressors  shall  fall  therein '"." 

971  Hos.  xiv,  9. 


¥0L.  u.  22 


SERMON    VIIL 


THE  CHARACTER  OF  LOT 


GENESIS  XIII.  10—13. 

And  Lot  lifted  up  his  eyes,  and  beheld  all 
the  plain  of  Jordan,  that  it  was  well 
watered  every  where,  before  the  Lord 
destroyed  Sodom  and  Gomorrah^  e*^en 
as  the  garden  of  the  Lord,  like  the  land 
of  Egypt,  as  thou  contest  unto  Zoar. 
Then  Lot  chose  him  all  the  plain  of  Jor- 
dan ;  and  Lot  journeyed  east ;  and  they 
separated  themselves  the  one  from  the 
other.  Abram  dwelled  in  the  land  of  Ca- 
naan, and  Lot  dwelled  in  the  cities  of  the 
plain,  and  pitched  his  tent  toward  So- 


SER.  VITI.]  THE  CHARACTER  Of  LOT.  171 

tlom.  But  the  men  of  Sodom  ivere  tcich^ 
ed^  and  sinners  before  the  Lord  exceed' 
ingly. 

The  Scriptures  instruct  us  by  examples  as 
well  as  by  precepts.  In  them  nothing  is  ex- 
tenuated, or  aught  set  down  in  malice  ;  but 
human  nature  is  faithfully  and  plainly  deli- 
neated. Hence,  whilst  they  exhibit  excel- 
lencies of  character  for  our  imitation,  they 
also  unfold  defects,  even  of  good  men,  for 
our  warning.  To  contemplate  the  latter 
as  well  as  the  former  with  attention,  is  the 
more  necessary,  because,  as  sinners,  we  are 
prone  to  evil. 

On  this  account,  the  character  of  Lot 
is  richly  worthy  of  our  examination.  An 
inspired  apostle  has  called  him  righteous, 
though  his  mistakes  and  sins  were  many 
and  great.  The  circumstance  recorded  in 
the  text,  as  it  gave  the  complexion  to 
his  future  fortune,  constitutes  an  important 
era  in  his  life.  From  it  we  learn  at  once  his 
ruling  passion,  and  the  source  of  all  his  cala- 
mities and  misconduct. 

Lot  was  the  nephew  of  Abraham,  the  il- 
lustrious father  of  the  faithful,  with  whom  he 


172  THE  CHARACTER  OF  LOT.  [SER.  VHl. 

left  his  native  land,  and  sojourned  in  Ca- 
naan.    From  him,  no  doubt,  he  acquired  the 
knowledge  of  the  true  God,  and  in  his  com- 
pany   and   friendship   enjoyed   inestimable 
privileges.     The  benefit  of  pious  friends,  and 
especialW  pious  parents  or  guardians,  is  in- 
calculable.   Many,  under  the  divine  blessing, 
owe  to  them  their  salvation,  as  well  as  their 
temporal  comforts.     Had  Lot  remained  in 
the  neighbourhood  of  Abraham,  and  under 
his  patronage,  his  day  would  have  ended,  as 
it  commenced,  in  peace  and  honour.     But 
prosperity  called  into  action  his  besetting  sin, 
and  injured  him.     He,  as  well  as  Abraham, 
had  grown  rich,  having  flocks,  and  herds, 
and  tents.      On  their  return  from  Egypt, 
whither  famine  had  driven  them  for  a  sea- 
son, to  the  south  of  Canaan,  at  Bethel,  their 
herdmen  fell   out  w  ith  each  other,  because 
the  land  was  not  able  to  bear  them.     On 
this  occasion,  "  Abram  said  unto  Lot,  Let 
''  there  be  no  strife,  I  pray  thee,  between  me 
'•  and  thee,  and  between  my  herdmen  and 
"  thy  herdmen  ;  for  we  be  brethren.     Is  not 
•'  the  whole  land  before  thee  ?     Separate 
"  thy>self,  I  pray  thee,  from  me  :  if  thou  wilt 
'  take  the  left  hand,  then  I  will  go  to  the 


SER.  VIII.]  THE  CHARACTER  OF  LOT.  173 

"  right:  or  if  thou  depart  to  the  right  hand, 
"  then  I  will  go  to  the  left  ." 

This  offer,  on  the  part  of  Abraham,  was 
generous,  and  worthy  of  himself  Although 
the  elder,  and  one  specially  blessed  by  God, 
and  known  to  be  such  by  Lot,  he  relinquishes 
his  right  to  the  younger,  and  one  greatly  in- 
debted to  him.  In  Lot  it  ought  to  have  pro- 
duced a  conduct  ditferent  from  what  he 
displayed.  It  ought  to  have  created  in  him 
a  most  earnest  desire  of  still  remaining  con- 
nected with  the  patriarch,  and  of  settling 
the  differences  between  their  herdmen  with- 
out separating :  or,  if  Abraham  insisted 
upon  the  separation,  which  does  not,  from 
the  history,  appear  probable  that  he  would 
have  done,  he  oui^jht  to  have  declined  the 
choice,  as  belonging  to  the  elder.  Wealth, 
however,  had  corrupted  the  heart  of  Lot ; 
he  heard  the  proposal  with  indifference,  a 
proposal  which  contemplated  his  banish- 
ment, as  it  were,  from  the  friend  of  God, 
and  from  the  means  of  religious  instruction. 
Rather  than  restrain  his  herdmen,  rather 
than  yield  his  consequence,  he  coolly,  as  it 
appears,  and  deliberately,  consents  to  leave 

a  Gen.  xiii.  8,  0. 


174  THE  CHARACTER  OP  LOT.  [SER.  VIU. 

the  guide  of  his  youth,  and  perhaps  the  in- 
strument of  his  salvation. 

How  treacherous  is  the  human  heart! 
Little  did  Lot  think,  when  he  left  Haran 
under  the  guidance  of  his  venerable  relation, 
that  he  would  ever  with  indifference  have 
parted  from  that  relation.  No  doubt,  in  the 
first  sojournings  of  the  two  families,  Abra- 
ham's tent,  like  the  paternal  roof,  was  to  the 
nephew  the  object  of  his  fondest  attachment. 
To  it,  now  that  his  father  was  dead,  and  he 
a  stranger  in  a  strange  land,  his  views  were 
directed,  and  in  it  his  hopes  of  comfort  and 
happiness,  such  as  a  parent  can  bestow  on 
his  child,  centered. 

What  more  natural  for  a  child,  on  leaving 
his  father's  home  to  settle  in  the  wide  world, 
than  to  look  back  to  that  home  with  fondness, 
and,  in  prosperity  or  adversity,  to  wish  for  a 
parent's  smiles  to  heighten  the  cliarms  of  tlie 
former,  and  lessen  the  miseries  of  the  latter  ! 
Such  feelings,  however,  wear  away  in  the 
bustle  of  life,  and  with  the  cares  of  the 
world.  Nothing  so  soon  paralyzes  their 
power,  as  a  continued  series  of  prosperity. 
Wealth  has  a  natural  tendency  to  destroy 
the  finest  feelings  of  the  heart,  by  exciting 


SER.  VIII.]  THE  CHARACTER  OF  LOT.  175 

selfishness.  It  creates  imaginary  wants,  which 
nothing  but  an  increase  of  it  can  satisfy.  No 
wonder,  then,  tliat  Lot  forgat  his  obhgations 
to  Abraham ;  no  wonder  that  he  cared  so 
little  about  leaving  him :  he  had  grown  rich, 
had  become  important,  and  felt  himself 
equal  with  the  patriarch.  I  do  not  say,  that 
he  actually  displayed  such  pride  in  his  con- 
duct on  this  occasion  ;  but  his  indifference  at 
parting  with  his  guide  and  more  than  father, 
can  be  accounted  for  on  no  other  principle, 
satisfactorily,  than  the  influence  of  such 
pride  in  the  heart.  To  suppose  that  he  was 
proud  because  he  was  rich,  is  what  daily  ex- 
perience renders  credible.  Even  men  who;, 
like  Lot,  in  the  main  are  upright,  from  the 
same  cause  too  frequently  display  the  same 
temper.  At  least  they  act  as  if  their  wealth 
had  destroyed  their  humility,  and  made 
them  think  more  highly  of  themselves  than 
they  ought  to  do. 

Lot  not  only  consents  to  the  separation  with- 
out one  feeble  struggle  to  prevent  it,  but  even 
accepts  the  offer  which  was  generously  made 
him.  Instead  of  acting  as  he  ought  to  have 
done,  he  assumes  the  place  of  Abraham,  and 
acts  as  if  he  were  the  elder,  and  the  father  of 


176  THE  CHARACTER  OF  LOT.  [SER.  VHf, 

the  faithful.  For  youth  to  attempt  taking 
precedence  of  age,  even  though  age  magna- 
nimously offers  it,  is  highly  improper.  To 
venerate  age,  especially  if  it  be  connected 
with  moral  excellence,  is  a  sacred  duty, 
which  even  pagans  practise.  A  suitable 
expression  of  this  reverence  Lot  omitted  to 
make  on  this  occasion.  He,  who  discovered 
no  reluctance  at  leaving  Abraham's  family, 
and  the  ordinances  of  his  house,  discovered 
no  hesitation  to  choose  before  Abraham. 
His  choice  was  wretched  and  miserable ! 
It  was  made  under  the  influence  of  a  world- 
ly spirit,  and  regardless  of  spiritual  advan-^ 
tages.  "  Lot  lifted  up  his  eyes,  and  beheld 
"  all  the  plain  of  Jordan,  that  it  was  well 
"^^  watered  every  where,  before  the  Lord  de- 
'^  stroyed  Sodom  and  Gomorrah,  even  as 
"  the  garden  of  the  Lord,  like  the  land  of 
'^  Egypt,  as  thou  comest  unto  Zoar.  Then 
"  Lot  chose  him  all  the  plain  of  Jordan  ;  and 
"  Lot  journeyed  east :  and  they  separated 
"  themselves  the  one  from  the  other.  Abram 
"^  dwelled  in  the  land  of  Canaan,  and  Lot 
'^  dwelled  in  the  cities  of  the  plain,  and  pitch- 
"  ed  his  tent  toward  Sodom.  But  the  men  of 
"  Sodom  were  wicked,  and  sinners  before  the 


8ER.  Vnr.]  TTTE  CHARACTER  OF  LOT.  177 

"  Lord  exreedinp;ly."  Notwithstanding  the 
odious  and  detestable  character  of  the  So- 
domites, which  Lot  must  have  known,  he 
chose  their  land  because  it  was  fruitful  and 
pleasant  to  the  eye.  The  sacred  historian 
compares  it  to  "  the  garden  of  the  Lord," 
which  may  either  mean  Paradise,  or,  accor- 
ding to  the  use  of  the  Hebrews,  the  most  ex- 
cel lent  kind  of  country  It  is  also  said  to 
resemble  Egypt,  at  that  time  under  the 
greatest  improvement,  and  exhibiting  a  de- 
lightful scenery  of  natural  beauties. 

In  this  short  description,  great  room  is  left 
for  the  exercise  of  imagination  to  form  a 
suitable  picture  in  the  mind  of  the  plain  of 
Jordan.  The  landscape  must  have  been  in- 
deed interesting  to  the  eye.  Over  the  plain, 
highly  cultivated  and  well  watered,  were 
scattered,  at  suitable  distances,  the  rich  and 
populous  cities  of  Sodom,  Gomorrah,  Ad- 
mah,  Zeboim,  and  Zoar.  Had  this  country 
been  inhabited  by  a  virtuous  and  holy  peo- 
ple, what  a  rational  prospect  it  afforded  of 
real  earthly  happiness !  Bat  a  race  of  vile 
and  ungodly  w^retches  possessed  it  Their 
character  is  strongly  dmwn,  it  is  pre-emi- 

VOL.  TT.  ^        23 


nS  TPfE  CHARACTER  OP  LOT.  [sER.  Vliiv 

tiently  execrable.  These  were  the  men 
with  whom  Lot  chose  to  dwell,  because  their 
land  afforded  him  the  prospect  of  gain.  It 
was  well  adapted  to  the  service  of  his  flocks, 
calculated  to  promote  their  increase.  It  was 
not  only  fertile,  but  wide  and  ample.  Over 
it  his  herds  might  range,  under  the  eye  of  his 
herd  men  ^  without  molestation. 

Such  was  the  motive  that  prompted  Lot 
to  dwell  in  the  cities  of  the  plain.  Who 
could  have  supposed  that  one  who  left  his^ 
native  country  for  the  sake  of  religion,  would 
ever,  regardless  of  that  religion,  ^x  his 
abode  among  abandoned  sinners  ?  ''  Where 
"  was  his  zeal  when,  not  from  necessity,  but 
"  from  lucrative  views,  he  took  up  his  habi- 
"  tation  there,  where  wickedness  seemed  to 
"  have  attained  its  highest  pitch*  ?"  Where 
were  his  love  and  attachment  to  the  reli- 
gion of  the  true  God,  when  he  willingly 
settled  himself  in  a  place  where  that  re- 
ligion was  unknown,  nay,  ridiculed  and  per- 
secuted ;  and  that  not  as  a  preacher  of 
righteousness,  but  as  a  lover  of  gain  /  His 
wealth,  as  it  hid  impaired  his  affection  for 
Abraham,  very  seriously  injured  his  atiec- 

h  Roumson's  Scripture  Characters,  vol.  1,  cli,  6. 


SER.  VIII.]  THE  CHARACTER  OF  LOT.  17^ 

tion  for  God.  It  had  enthroned  an  idol  in 
that  heart,  which  ought  to  have  beat  exclu- 
sively for  Him  who  had  called  him  out  of 
■darkness  into  his  marvellous  light.  To  So- 
dom he  goes — Abraham's  company  and  fel- 
lowship he  leaves.  What  a  contrast  is  here ! 
Abraham's  family  was  like  the  outer  court 
of  heaven.  Sodom  like  the  inmost  recesses 
of  hell.  In  the  one  were  heard  prayer  and 
praise  ;  in  the  other  profaneness  and  blas- 
phemy. In  the  one  were  seen  order,  regu- 
larity, justice,  and  benevolence ;  in  the 
other,  every  vice  reigned  rampant.  Accor- 
ding to  the  prophet,  the  iniquity  of  Sodom 
was,  ''  pride,  fulness  of  bread,  and  abun- 
"  dance  of  idleness ;  neither  did  she  strength- 
'^  en  the  hand  of  the  poor  and  needy.  They 
'^  were  haughty,  and  committed  abomination 
^'  before'"  the  Lord.  Their  crimes  were 
unnatural,  beastly,  shocking.  They  were 
countless,  aggravated,  reaching  to  the  hea- 
vens. Such  crimes  naturally  llow  from  pride, 
fulness  of  bread,  and  abundance  of  idleness. 
Any  of  these  will  produce  immorality  ;  but 
the  three  combined  bear  down  all  restraint, 
sweep  away  all  morality.      Of  the  three, 

f  Ezek.  xvi.  40,  50. 


180  THE  CHARACTER  OF  LOT.  [sER.  VilJ. 

abundance  of  idleness  is  the  most  fruitful 
source  of  mischief  and  evil  in  society.  Oh 
that  proud  and  rich  parents  would  realize 
this,  and,  by  timely  exertion,  spare  their 
offspring  from  that  curse,  ''  abundance  of 
''  idleness!" 

With  Sodomites  Lot  now  associates,  but 
associates  with  sorrow.  Their  filthy  con- 
versation, as  also  their  unlawful  deeds,  vex- 
ed his  soul'.  Had  not  this  been  the  case, 
had  he  not  been  grieved  at  their  conduct, 
he  could  not  have  been  a  good  man.  JNo 
doubt  he  remonstrated  with  them,  and 
bore  testimony  against  their  sins.  This 
excited  their  merriment  or  indignation,  and 
rendered  his  situation  more  uncomfortable. 
He  had,  however,  brought  all  this  evil  upon 
himself,  and  had  none  to  blame  but  hin^self. 
Whilst  Abraham  was  blessed  with  divine 
revelations,  and  honoured  with  divine  inter- 
views, by  which  the  life  of  God  in  his  soul 
was  nourished,  Lot  was  suffering  the  pu- 
nishment due  to  him  for  his  voluntary  ba- 
nishment from  the  means  of  grace.  He  had 
wilfully  invited  temptation,  and  risked  his 
everlasting  happiness,  for  the  sake  of  his 

d  2  Fei.  ii.  7,  8. 


SKR.  VIII.]  THE  CHARACTER  OF  LOT.  181 

worldly  substance.  Dcsirinfi;  to  be  more 
wealthy,  he  fell  into  temptation  and  a  snare. 
He  exposed  himself  to  the  influence  of  bad 
liabits,  and  the  seductions  of  bad  men.  He 
thus  not  only  exposed  himself,  but  his  fomily 
also,  his  wife,  and  his  daughters.  Where 
was  parental  affection,  when  he  chose  his 
abode  in  Sodom  ?  It  was  swallowed  up  in 
the  predominant  love  of  gain.  This  made 
Iiim  act  like  one  regardless  of  domestic  hap- 
piness, as  well  as  his  salvation.  What  evils, 
what  miseries  does  this  passion  produce  in 
men !  What  injury  it  occasions  in  believers ! 
It  deadens  their  love,  and  cramps  their  obe- 
dience. 

Lot,  though  vexed  with  the  inhabitants  of 
Sodom,  remained  in  tfiat  place,  no  doubt, 
from  the  same  unworthy  motive  which  in- 
fluenced him  to  choose  it  as  his  abode. 
Because  he  grew  in  substance,  like  many  a 
'•  prudent  Christian"  of  the  present  day, 
he  conceived  it  his  duty  to  tamper  still 
longer  with  temptation.  The  procurement 
of  a  competence  for  his  family  was  the 
plea  by  which  he  silenced  conscience;  and, 
without  fleeing  for  his  life,  he  continued 
the  spectator  of  unequalled  crimes,  ofunpa- 


182  THE  CHARACTER  OF  LOT.  [SER.  VHI. 

ralleled  bestiality.  In  Sodom,  and  with  So- 
domites, he  permitted  some  of  his  daughters  to 
marrj.  This  might  naturally  have  been  ex- 
pected, and  ought  to  have  been  avoided. 

Such  a  connexion  was  necessarily  injuri- 
ous to  his  daughters.  A  virtuous  woman, 
marrying  a  profligate  and  abandoned  wretch, 
can  promise  herself  but  little  comfort.  His 
course  of  life,  and  his  companions,  will  more 
probably  ruin  her  virtue,  than  her  virtue  re- 
form his  vices.  The  daughters  of  Lot  seem 
to  have  assimilated  to  their  husbands,  and  to 
have  become  Sodomitish  women  in  principle 
and  practice. 

Religious  parents  cannot  be  too  careful  in 
superintending  and  directing  the  matrimoni- 
al connexions  of  their  children,  especially  of 
their  daughters.  Their  first  inquiry  ought 
to  be  into  the  moral  and  religious  character 
of  those  who  seek  such  connexion.  If  they 
wilfully  approve  of  and  consent  to  a  union 
with  vicious  and  debauched  persons,  how- 
ever elevated  in  their  stations,  and  affluent 
in  their  circumstances,  they  are  accessary 
to  the  sorrow  and  misery  of  their  off- 
spring. 


SER.  VIII.J  THE  CHARACTER  OF  LOT.  183 

Whilst  Lot  resided  in  Sodom,  the  first 
war  of  which  we  have  any  account  in  histo- 
ry, took  place  between  Chedorlaomer  with 
his  alHes,  and  the  kings  of  the  plain.  In  an 
engagement  which  they  had  with  eacii  other, 
in  the  vale  of  Siddim,  the  latter  were  de- 
feated by  the  former,  and  Sodom  and  Go- 
morrah taken,  with  their  inhabitants,  goods, 
and  victuals.  In  the  captivity  Lot  was  in- 
cluded, as  well  as  his  goods  and  family. 
Thus,  in  a  moment,  by  an  unforeseen  events 
he  was  stripped  of  his  possessions,  and  drag- 
ged a  prisoner  towards  a  foreign  land.  How 
sadly  was  his  worldly  spirit  here  rebuked  I 
his  love  of  gain  disappointed  !  He  did  not. 
however,  remain  long  in  bondage.  He  was 
rescued  by  Abraham,  who,  hearing  the  mis- 
fortunes of  his  nephew,  pursued  Chedorlao- 
mer and  his  allies,  *'  unto  Dan," — "  and 
"  smote  them,  and  pursued  them  unto  Ho- 
"  bah,  which  is  on  the  left  hand  of  Damas- 
'•'  cus.  And  he  brought  back  all  the  goods. 
^^  and  also  brought  again  his  brother  Lot, 
"  and  his  goods,  and  the  women  also,  and 
"  the  peopled" 

c  Gen.  xiv.  14,  15,  IC. 


181  THE  CHARACTER  OF  LOT.  ^SER.  VIIT, 

Here  Providence  opened  a  door  for  Lot's 
return  to  the  neighbourhood  of  Abra- 
ham, God  had,  in  the  capture  of  So- 
dom, bid  Lot  '  behold  his  idol,"  and  had 
punished  him  with  the  loss  of  that  which  had 
caused  his  settlement  there.  But  he  was  not 
yet  sufficiently  taught.  He  was  not  yet 
cured  of  his  besetting  sin.  The  lovely  and 
fertile  fields  of  the  plain  of  Jordan  still  pre- 
sented a  temptation  too  strong  for  resistance. 
Besides  this,  he  had  now  formed  connex- 
ions and  acquaintances  m  that  place,  to- 
wards whom  the  cords  of  attachment  strong- 
ly drew  him.  To  his  companions,  his  fel- 
low-citizens, he  returned,  to  be  once  more 
vexed  with  their  filthy  conversation  and  un- 
lawful deeds. 

Amidst  his  temptations,  the  Lord  in  mer- 
cy supported  him  from  eventually  backslid- 
ing and  perishing,  though  he  visited  his 
transgression  with  the  rod,  and  his  iniquity 
with  stripes.  Thus  it  is  that  God  acts  to- 
wards his  people,  permitting  their  errors, 
that  he  may  display  his  perfections.  Lot,  in 
Sodom,  through  grace,  exhibited  a  noble 
spectacle  of  singularity.  Though  in  it,  he 
was  not  of  it.     The  love  of  gain  separated 


SER.  VIII.]  THE  CHARACTER  OF  LOT.  1 85 

him,  indeed,  from  the  family  of  Abraham, 
but  not  from  the  favour  of  God  His  reli- 
gious principles  were  indeed  vv(^akened,  but 
not  destroyed.  Hid  he  lived  in  a  moral 
place,  he  would  have  been  scarcely  discri- 
minated from  the  crowd  ;  but  in  Sodom  he 
was  pre-eminent  in  morality  and  holiness. 

Such  was  the  wickedness  of  this  place, 
that  its  punishment  could  not  long  be  delay- 
ed. The  measure  of  its  iniquity  was  full, 
and  its  destruction  fast  hastening;.  Had 
there  been  but  ten  righteous  persons  in  it,  it 
would  have  been  spared :  but  these  could 
not  be  found,  even  with  Lot's  family  in- 
cluded^. The  probability  is,  that  Lot  him- 
self was  the  only  individual  of  this  descrip- 
tion. How  awful  the  fact,  that,  in  such  a 
large  and  populous  city,  such  universal 
profligacy  prevailed !  Old  and  young, 
rich  and  poor,  honourable  and  vulgar,  pa- 
rents and  children,  male  and  female,  all  had 
corrupted  their  way ! 

When  the  time  of  its  desolation  was  come, 
Abraham  was  notified  of  it  first;  and,  on 
his  account,  it  appears,  Lot  was  saved ;  for 

/  Gen.  xvjii.  32. 
VOL.  IT.  24 


]86  THE  CHARACTER  OP  LOT.  [SER.  VIII. 

the  sacred  historian  says,  "  It  came  to  pass, 
"  when  God  destroyed  the  cities  of  the  plain, 
"  that  God  remembered  Abraham,  and  sent 
"  Lot  out  of  the  midst  of  the  overthrow, 
"  when  he  overthrew  the  cities  in  which  Lot 
''  dwelt'." 

Lot  was  sitting  in  the  gate  of  tlie  city 
at  even,  when  two  angels  came  to  "  So- 
"  dom :  and  Lot  seeing  them  rose  up  to 
"  meet  them  ;  and  he  bowed  himself  with  his 
"  face  towards  the  ground  ;  and  he  said, 
*^'  Behold  now,  my  lords,  turn  in,  I  pray 
"  you,  into  your  servant's  house,  and  tarry 
"  all  night,  and  wash  your  feet,  and  ye  shall 
^'  rise  up  early,  and  go  on  your  ways.  And 
"  they  said,  Nay;  but  we  will  abide  in  the 
^'  street  all  night.  And  he  pressed  upon  them 
"  greatly ;  and  they  turned  in  unto  him,  and 
"  entered  into  his  house  ;  and  he  made  them 
"  a  feast,  and  did  bake  unleavened  bread, 
"  and  they  did  eat'."  In  this  manner  Lot 
displayed  a  suitable  attention  to  strangers. 
Wicked  example  and  the  love  of  gain  had 
not  destroyed  his  hospitality.  His  doors  were 
open  to  the  traveller,  who  was  fed  from  his 
full  table.     From  this  part  of  his  conduct,  it 

£■  Gen.  xix.  29.  1i  Gen.  xix.  1 — 3. 


SEU.  VIII.]  THE  CHARACTER  OP  LOT.  1 87 

seems  that  he  did  not  accumulate  wealth, 
like  a  miser,  for  its  own  sake;  but  to  live 
well  himself,  and  to  have  wherewith  to  en- 
tertain others  handsomely.  The  strano^ers 
who  were  lodged  in  his  house  soon  perceiv- 
ed they  were  in  Sodom,  from  the  manner  in 
which  they  were  treated  by  the  inhabitants. 
Lot  endeavoured  to  ward  off  their  violence 
towards  his  guests,  by  an  offer  which,  whilst 
it  evinced  his  sacred  regard  to  the  rights  of 
hospitality,  discovered  a  most  lamentable 
defection  in  his  duty  as  a  parent,  and  a  fol- 
lower of  the  true  God'.  Had  his  offer  been 
accepted- the  sin  consequent  would  have  been 
his.  Had  their  violence  succeeded,  the  sin 
would  have  been  theirs.  We  have  no  right 
to  prevent  one  crime,  by  the  commission  of 
another.  God,  however,  interposed,  and 
struck  the  hcentious  Sodomites  with  blind- 
ness, so  that  they  could  not  find  the  door''. 

The  angels  communicated  their  message ; 
a  message  full  of  terror.  Sodom  is  to  be  de- 
stroyed, and  that  in  an  awful  manner ;  but 
Lot  must  first  be  out  of  it.  "  Hast  thou  here 
'^  any  besides/"  say  the  men  unto  Lot, ''  son- 
"  in-law,  and  thy  sons,  and  thy  daughters, 

i  Gen.  xix.  0.  k  Gen.  xix.  11. 


188  THE  CHARACTER  OF  LOT.  [SER.  Vlfr. 

"  and  whatsoever  thou  hast  in  the  city^ 
^'  bring  them  out  of  this  place'."  Thus  be- 
neficial is  it  for  wicked  men  to  be  connected 
with  the  people  of  God.  Had  Lot^s  sons-in- 
law,  with  their  wives,  listened  to  his  warning 
voice,  when  he  went  forth  according  to  the 
angels'  word,  they  w^ould  have  escaped: 
but  he  seemed  to  them  '^  as  one  that  mock- 
"  ed."  "  Sodom  destroyed!  impossible!" 
they  think  and  say.  "Our  father  must  be 
"^  beside  himself,  or  he  could  not  have  dream- 
"  ed  of  such  an  event."  It  is  thus  that  the 
remonstrances  of  piety  are  treated  by  the 
profane  and  ungodly.  Scoffers,  in  Scrip- 
ture, are  introduced  as  asking,  when  threat- 
ened with  judgment,  "  Where  is  the  promise 
"  of  his  coming"*?"  All  scoffers  are  actuat- 
ed by  the  same  spirit,  and  act  in  the  same 
manner  towards  God  and  his  cause. 

The  obstinacy  of  his  sons-in-law  seems  to 
have  made  Lot  loth  to  quit  Sodom ;  at  least 
we  must  ascribe  his  lingering  to  that,  as  the 
least  exceptionable  cause.  The  angels,  how- 
ever, hastened  him  out,  laying  "  hold  upon 
"  his  hand,  and  upon  the  hand  of  his  wife, 
"  and  upon  the  hand  of  his  two  daughters ;  the 

I  Gen.  xix.  12.  m  2  Pet.  Hi.  4. 


SER.  YIII.]  THE  CHARACTER  OF  LOT.  189 

''  Lord  bein^  merciful  unto  him :  and  they 
"  brouo-ht  him  forth,  and  set  him  without 
"  the  city.  And  it  came  to  pass,  when  they 
•^  had  brought  them  forth  abroad,  that  He 
"  said,  Look  not  behind  thee,  neither  stay 
*^  thou  in  all  the  plain  ;  escape  to  the  moun- 
"  tain,  lest  thou  be  consumed"."  At  Lot's 
pressing  request,  one  of  the  five  cities  of  the 
plain,  called  Zoar,  was  saved  for  his  sake, 
and  he  was  directed  to  flee  to  it  for  safety. 
"  Haste  thee,  escape  thither,"  said  the  Lord, 
"  for  I  cannot  do  any  thing  till  thou  be  come 
"  thither"." 

"  The  sun  was  risen  upon  the  earth,  when 
"  Lot  entered  into  Zoar."  It  was  morning ; 
nature  w  as  revived  ;  man  and  beast  were 
refreshed  by  sleep.  In  Sodom  the  bustle  of 
the  day  was  commenced.  ''  They  did  eat," 
saith  Jesus  Christ,  ''  they  drank,  they  bough t^ 
"  they  sold,  they  planted,  thej  builded'." 
Careless  and  secure,  they  each  attended  to 
his  own  business,  his  own  pleasure,  and  his 
own  sin — when,  suddenly,  in  a  moment, 
they  were  overtaken  with  destruction !  The 
heavens  from  above  poured  down  upon  them 
streams  of  fire  and  brimstone !     Their  houses 

n  Gen.  xix.  16,  17.     o  Gen.  xix.  22.    p  Luke  xvii.  28. 


190  THE  CHARACTER  OF  LOT.  [SER.  YU{< 

and  property  around  them  were  enveloped 
in  desolating;  flames !  The  earth  beneath 
them  changed  its  nature,  and  became  a  lake 
of  fire !  What  a  moment  was  this '.  how 
full  of  terror,  of  horror,  of  agony !  Where 
now  are  the  stout-hearted,  the  mockers 
whose  hands  are  strong,  the  sons  of  Belial? 
Cut  off,  as  cumberers  of  the  ground,  by  the 
signal  and  unexpected  vengeance  of  Al- 
mighty God  ;  their  cities  reduced  to  ashes ; 
their  country  sending  up  a  smoke,  like  the 
smr <ke  of  a  furnace ;  and  they  themselves 
perished  from  the  earth,  present  an  example 
terrible  beyond  description,  to  all  who  should 
live  ungodly.  In  that  place,  where  once  ex- 
isted the  lovely  and  fertile  plains  of  Jordan^ 
the  Dead  Sea  now  presents  to  view  its  stag- 
nant and  offensive  waters''.  What  an  aw- 
ful catastrophe  was  this !  It  baffles  imagi- 
nation to  conceive  its  horrors ! 

Lot  did  not  long  remain  in  Zoar :  the 
spectacle  of  desolation  before  him  in  the 
plain  of  Jordan,  and  the  conduct  of  the  in- 
habitants of  Zoar,  who  were  as  wicked  as 
those  of  Sodom,  and  were  only  spared  on 

q   \n  ni.count  ol  \hU  Sea  will  !ie  found   in  the   Travels 
of  Shaw,  Volney,  Chateaubriand,  and  others. 


SER.  VIII.]  THE  CHARACTER  OP  LOT.  l9l 

Lot's  account,  influenced  him  to  remove  to 
the  mountains.  But  why  did  he  not  return 
to  Abraham  ?  It  is  to  be  feared ,  that  a  proud 
shame  at  his  destitute  state,  and  a  fear  of 
contempt  on  account  of  it,  from  those  who 
had  seen  him  in  more  prosperous  days,  were 
the  reasons  whicli  prevented.  He,  however, 
in  thus  doing,  forsook  his  own  mercies. 
Abraham  would,  no  doubt,  have  gladly  re- 
ceived him,  and  assisted  him  to  retrieve  his 
condition.  That  he  was  poor  now,  is  evi- 
dent; for  he  left  all  his  property  behind 
him.  His  herdmen  perished  with  the  rest 
of  the  inhabitants  of  the  cities.  He  was  even 
deprived  of  his  wife.  She  had  left  Sodom 
with  him ;  but,  contrary  to  the  divine  com- 
mand, she  looked  back,  most  probably  with 
a  desire  and  intention  of  returnin<>;.  At  all 
events,  her  motives  were  as  criminal  as  her 
conduct  was  fatal.  Sh j  was  converted  into 
a  pillar  of  salt.  Thus  reduced  in  his  fami- 
ly, having  lost  his  wife  and  his  married 
daughters,  by  reason  of  their  rebellion  against 
God ;  beggared  in  his  worldly  situation,  be- 
ing stripped  of  his  substance,  he  settled  in 
the  mountains  with  his  two  daughters. 


192  THE  CHARACTER  OF  LOT.  [sER.  VHL 

But  even  here,  in  a  cave,  removed  from 
the  seductions  of  society,  as  well  as  its  enjoy- 
ments, his  misfortunes  followed  him.  His 
family  had  been  too  long  in  Sodom,  had  been 
too  long  exposed  to  temptation.  The  ef- 
fects of  this  displayed  themselves  in  his  re- 
tirement. Unawed  by  the  recent  punish- 
ment of  ungodliness,  unrestrained  by  the 
checks  of  conscience,  his  two  daughters,  hav- 
ing first  intoxicated  him,  committed  an  evil 
and  an  abominable  thing  with  him.  With 
the  account  of  this  crime,  ends  the  Scriptural 
history  of  his  life.  From  what  the  apostle 
Peter  says  of  him  in  his  second  epistle,  we 
have  undoubted  reason  to  believe  he  repent- 
ed of  his  crimes,  and  died  in  the  Lord.  Of 
his  daughters,  however,  we  have  no  such  as- 
surance. The  probability  is,  that  they  died 
as  they  had  lived.  Solemn  warning  to  all 
parents,  that  thej  take  heed  of  exposing 
their  offspring  to  the  influence  of  evil  ex- 
amples ! 

Thus  ended  the  days  of  Lot!  They 
began  with  a  prospect  of  happiness — they 
closed  with  a  retrospect  of  misery.  From 
his  example,  we  learn  many  important  les- 
sons, which  have  been  incidentally  introduced 


SEK.  VIII.]  THE  CHARACTER  OF  LOT.  193 

in  this  discourse,  and  which  it  maybe  profit- 
able to  collect  together  in  the  conclusion. 

The  cause  of  his  misfortunes  was  his 
wealth.  This  excited  self-importance  and 
the  love  of  gain.  Christians  ought  to  remem- 
ber, in  their  attention  to  world! j  concerns, 
that  wealth  corrupts  the  heart,  naturally  de- 
ceitful, and  desperately  wicked,  if  it  be  not 
strictly  guarded.  Whenever  it  makes  us 
think  more  highly  of  ourselves  than  we 
ou<rht  to  think,  or  excites  in  us  a  thirst 
after  more,  it  becomes  dangerous.  If  it  de- 
stroy Gospel  simplicity,  and  humbleness  of 
mind,  and  trust  in  Providence  without  im- 
moderate carefulness,  or  produce  an  affecta- 
tion of  worldly  pomp,  and  an  assimilation  to 
worldly  manners,  it  has  already  injured  the 
life  of  God  in  the  soul. 

Lot's  love  of  gain  prompted  him  willingly 
to  separate  from  the  family  of  Abraham,  and 
to  settle  in  Sodom.  Here  commenced  his 
sorrows  anri  his  trials.  Christians  ought 
never,  for  the  sake  of  amassing  property 
simply,  to  leave  those  places  where  the 
Gospel  is  regularly  preached,  and  the  ordi- 
nances administered,  to  go  to  places  where 

S^OL.  IT.  25 


194  THE  CHARACTER  OF  LOT.  [sER.  Vllf, 

neither  are  or  can  be  enjoyed  for  any  length 
of  time ;  or  to  places  where  both  are  univer- 
saDy  despised,  and  wickedness  generally 
prevails.  The  calls  of  nature,  and  the  press- 
ing wants  of  an  increasing  family,  may  make 
a  removal  necessary  on  the  part  of  a  Chris- 
tian, from  a  place  where  his  soul  may  be 
built  up  in  faith  and  holiness ;  but  he  ought 
to  make  religion  the  first  object  of  attention 
in  a  new  settlement.  If  this  be  neglected  ; 
if  fertile  plains  be  chosen  for  their  own  sake, 
regardless  of  the  means  of  grace,  his  spirit- 
ual interests  will  inevitably  decline. 

The  same  remark  w^ill  apply  to  the  pro- 
fession or  callinf]:  which  a  Christian  chooses. 

c5  ' 

by  which  he  is  to  support  himself  and  fami- 
ly. If  he  contemplates  gain  merely,  without 
a  regard  to  religion,  he  must  suffer  in  his 
spiritual  estate.  His  love  of  gain  will  be  his 
injury,  if  not  his  ruin.  Religion,  the  wor- 
ship of  God,  the  means  of  grace,  ought  ever 
to  be  uppermost  in  our  hearts ;  and  we  ought 
to  choose  our  abode  and  our  business  with 
an  eye  to  these,  that  they  may  not  be  ne- 
glected, and  our  attention  to  them  not  imped- 
ed or  embarrassed  by  our  place  of  abode,  or 
our  daily  occupation. 


9ER.  VIII.]  THE  CHARACTER  OP  LOT.  195 

Lot  chose  to  remain  in  Sodom,  though  his 
righteous  soul  was  vexed  with  what  he  there 
saw  and  heard.  He  formed  connexions 
there  for  his  daughters,  or  permitted  them 
to  form  them  for  themselves.  He  struck  his 
roots  deep  in  the  soil  of  that  accursed  city. 
Christians  when  they  perceive  that  they 
ha^  e  made  a  mistake  in  their  first  step  in 
life,  ought  to  correct  it.  If  their  place  of 
abode,  or  their  calling  expose  them  or  their 
family  to  temptation,  they  ought  to  abandon 
the  one  and  the  other.  Especially  in  the 
connexions  which  their  children  make,  they 
ought  to  regard  morality  and  religion  more 
than  wealth,  or  family,  or  personal  accom- 
plishments. Parental  affection  ought  to  urge 
them,  if  possible,  to  save  their  children  from 
temptation  and  ruin. 

Lot's  family  became  tainted  with  the  cor- 
ruptions of  Sodom :  at  least,  the  daily  ex- 
amples they  saw  wore  aw  ay  the  deformity 
of  vice,  and  familiarized  them  to  its  grossest 
excesses.  The  families  of  Christian  parents 
who  act  as  Lot  did,  choosing  their  habitation 
from  such  motives,  must  necessarily  resem- 
ble Lot's  family.  In  vain  do  they  attempt 
to  instil  sound  principles  into  the  minds,  and 


196  THE  CHARACTER  OF  LOT.  [SER.  VIII. 

produce  sound  habits  in  the  hves  of  their 
ofl'spring,  if  the  current  of  example  be 
against  them.  The  multitude  amongst 
whom  they  have  pitched  their  tent,  will 
bear  their  families  along  with  them.  Ah ! 
how  necessary  to  keep  from  the  infection  of 
a  corrupted  public,  those  whose  hearts  are 
pliable  and  easily  deceived.  Even  Lot's 
wife  was  ruined  by  the  infection  of  Sodom, 
and  is  held  up  as  a  beacon  to  all  who,  like 
her,  disobey  God's  commands,  loving  what 
he  hates.  She  was  nearly  allied  to  one 
who,  with  all  his  defects,  was  a  good  man, 
but  herself  a  stranger  to  his  religious  prin- 
ciples. The  wives  of  Christians  ought  to 
remember  Lot's  wife,  to  avoid  cherishing 
those  worldly  affections  which  she  did, 
lest  they  incur  the  wrath  of  God. 

Lot  himself  had  abode  so  long  in  Sodom, 
and  become  so  connected  with  some  of  its 
inhabitants,  that  it  was  with  difficulty  he 
could  leave  it.  He  lingered  as  long  as  he 
could.  Christians  ought  never  to  be  so 
attached  to  any  place,  much  less  a  wicked 
one,  as  to  delay  leaving  it  when  it  is  their 
duty.  They  ought  especially  to  live  in  this 
"World,  as  those  who   must   soon   leave  it 


SER.  VIII.]  THE  CHARACTER  OF  LOT.  197 

for  another  and  better  world.  When  the 
command  comes  to  remove,  they  ought  not 
to  linger,  but  gladly  to  depart. 

Lot,  after  escaping  the  gross  pollutions  of 
Sodom,  fell  by  means  of  his  children  into 
an  awful  crime.  Let  Christians  who  think 
they  stand,  take  heed  lest  they  fall.  Let 
Christian  parents  beware  of  introducing 
their  children  into  abodes  of  temptation,  lest 
their  children  in  return  prove  a  snare  unto 
them. 

Oh,  how  pernicious,  how  ruinous  is  a 
worldly  spirit  in  Christians !  This  was  the 
cause  of  Lot's  misfortunes  and  crimes.  And 
this  is  the  cause  of  countless  mischiefs  in  the 
Church  of  Jesus  Christ.  Christians,  beware 
of  the  love  of  gain !  It  is  a  growing  pas- 
sion, and  hostile  to  the  life  of  God  in  your 
souls.  You  are  exposed  to  its  influenc^es 
from  the  spirit  of  the  times,  and  from  the 
fashions  of  the  day.  Deceive  not  your- 
selves under  the  semblance  of  a  commenda- 
ble prudence,  or  regard  to  your  families. 
The  heart  is  deceitful.  Trust  it  not.  It 
will  mislead  you.  Trust  in  God,  and  he 
will  grant  you  all  you  need. 


198  THE  CHARACTER  OP  LOT.  [SER.  VIII. 

Finally,  How  depraved  is  human  nature, 
how  degraded,  since  even  a  good  man  may 
fall  so  low,  and  commit  so  many  errors  as 
Lot  did !  Let  us  deeply  realize  this,  and 
seek  for  grace  to  correct  our  corruption,  and 
lead  us  in  the  path  of  duty.  Instead  of 
proudly  censuring  Lot,  let  each  tremble  for 
himself,  and  feeling  his  own  weakness, 
confide  in  Him  on  whom  help  is  laid,  and 
who  is  able  to  save  all  who  come  to  him. 
Amen. 


SERMON    IX. 


THE  EXAMPLE  OF  THE  BEREANS 
COMMENDED. 


ACTS  XVII.  10—12. 

And  the  brethren  inimediately  sent  away 
Paid  and  SUas  by  night  unto  Berea  : 
who^  coming  thither ,  ivent  into  the  syna- 
gogue of  the  Jeivs.  These  ivere  more 
noble  than  those  in  Thessalonica,  in  that 
they  received  the  icord  with  all  readi- 
ness of  mind,  and  searched  the  Scjnp- 
tiires  daily,  whether  those  thingfi  were 
so.  Therefore  many  of  them  belie  red ; 
also  of  honourable  ivomen  which  ivere 
Greeks,  and  qf^nen,  7iot  a  few. 

i  HERE  is  no  fact  recorded  in  the  pages  of 
history  which  is  calculated  to  excite  more 
surprise  in  the  minds  of  reflecting  persons. 


200  THE  EXAMPLE  OF  THE  [sER.  IX. 

than  this,  that  the  Jews,  the  chosen  people 
of  (jod,  to  whom  were  given  the  oracles  of 
God,  and  of  whom,  according  to  the  flesh, 
Christ  was  born,  did  reject  him  when  ''  he 
^'  came  to  his  own,"  and  oppose  as  well  as 
persecute  his  followers.  And  yet.  Brethren, 
it  is  a  matter  of  equal  surprise,  that  in  the 
visible  Church  of  the  Redeemer,  the  same 
conduct  is  displayed  towards  him,  by  men 
calling  themselves  Christians :  nay,  by  the 
very  men  who  are  astonished  at  the  infa- 
tuation of  the  Jews.  The  fact  is,  human 
nature  is  now  exactly  the  same  that  it  has 
ever  been  from  the  time  of  the  fall.  The 
spirit  of  revolt  against  God,  which  was 
there  engendered,  still  governs  the  children 
of  men  when  left  to  act  as  their  incli- 
nation prompts.  The  compliment  which 
our  pride  and  vanity  influence  us  to  pass 
upon  ourselves,  as  if  we  were  naturally 
better  than  those  of  old,  when  brought  to 
the  test  of  facts,  and  of  facts  as  they  daily 
transpire,  ought  to  make  us  blush  at  the 
violation  of  truth;  with  which  that  compli- 
ment is  justly  chargeable.  The  only  dif- 
ference which  there  exi.sts  between  man  and 
man,  is  produced  by  the  providence  and 


$ER.  IX.]  bereans  commendeb.  201 

grace  of  God,  counteracting  or  sanctifying 
the  corruption  of  human  nature. 

Of  such  counteraction  and  sanctification 
we  have  many  instances  upon  record,  which 
relieve  the  painful  feelings  produced  by  the 
multiplied  and  aggravated  cases  of  disobedi- 
ence to  the  truth  and  rejection  of  the  Saviour. 
The  contrast  thus  existing  between  the 
natural  effects  of  sin  and  the  triumphs  of 
God's  common,  but  particularly  his  special 
grace,  is  like  that  which  exists  between  the 
darkness  of  night,  and  the  resplendent  and 
vivifying  hght  of  day.  Such  a  contrast  the 
sacred  historian  furnishes,  in  the  conduct  of 
the  Jews  of  Thessalonica  and  those  of  Berea. 
Since  '^  that  which  hath  been  is  now  ;  and 
'^  that  which  is  to  be  hath  already  been*,"  such 
contrasts  attract  our  attention  in  the  present 
day,  and  will  attract  the  attention  of  gene- 
rations yet  unborn.  The  province  of  sound 
wisdom,  unquestionably,  is  to  examine  them 
with  care,  that  we  may  ascertain  the  sources 
of  the  degradation  of  the  one  and  the 
excellence  of  the  other,  so  that  each  for 
himself  may  choose  that  which  is  right,  and 
avoid  that  which  is  wrong. 

a  Eccles.  iii.  15. 
VOL.  II,  26 


202  THE  EXAMPLE  OF  THE  [sER.  IX- 

To  aid  you,  my  hearers,  in  this  important 
matter,  the  subject  of  our  present  discourse 
has  been  selected.  It  presents  to  our  view, 
the  following  topics : 

I.  The  conduct  of  the  Bereans,  which 
the  Spirit  of  God  has  eulogized ; 

II.  The  causes  of  the  conduct  of  the 
Thessalonians  : 

III.  The  important  consequences  spring- 
ins:  from  the  conduct  of  the  former,  which 
illustrates  the  fatal  mistake  of  the  latter. 

IV.  The  practical  lessons  for  regulating- 
Christian  conduct,  which  the  commenda- 
tion of  the  Bereans  suggests. 

I.  We  are  to  examine  the  conduct  of  the 
Bereans,  which  the  Spirit  of  God  has  eulo- 
gized. "  These  were  more  noble,"  says 
Luke,  "  than  those  in  Thessalonica,  in  that 
'^  they  received  the  word  with  all  readiness 
"  of  mind,  and  searched  the  Scriptures  dai- 
'^  ly,  whether  these  things  were  so." 

In  order  to  understand  fully  the  conduct 
of  these  Bereans,  let  it  be  remembered  that 
they  were  Jews,  as  well  as  those  of  Thessa- 
lonica :  and  that  the  word  which  the  apos- 
tles preached  to  them,  was  professedly 
drawn   from  the   Jewish   Scriptures.      To 


SER.   IX.J  BEREANS  COiMMENDED.  203 

these  Scriptures,  containing  the  books  from 
Genesis  toMalachi,  as  you  find  them  in  our 
Bibles,  they  constantly  referred  as  their  au- 
thority. They  quoted  Moses,  David,  Isai- 
ah, Jeremiah,  and  the  other  prophets,  again 
and  again,  specifying  the  places  in  the  man- 
ner of  their  quotations,  so  that  their  hearers 
could  not  be  mistaken.  They  insisted  upon 
this  great  truth,  that  Jesus  of  Nazaretli,  who 
was  crucified  in  Jerusalem,  was  the  Messi- 
ah, promised  to  their  fathers,  who  was  to  de- 
liver and  save  Israel.  They  shewed  from 
the  Scriptures,  that  he  was  to  be  a  suffering 
Saviour,  and  that  by  his  death  and  obedi- 
ence, he  was  to  bring  in  everlasting  right- 
eousness. They  declared  that  he  w^as  risen 
from  the  dead,  and  ascended  up  on  high  to 
the  right  hand  of  God,  where  he  reigns  and 
governs  all  things.  They  contended  that 
his  kingdom  was  to  be  spiritual,  and  would 
include  Gentile  as  well  as  Jew.  They  il- 
lustrated and  enforced  the  nature  and  neces- 
sity of  faith  in  him  as  '^  the  Christ,"  the  only 
name  given  under  heaven  whereby  we  can 
be  saved.  1'hoy  confessed  that  the  mira- 
cles which  they  wrought,  in  confirmation 
of    their    doctrines,    were    by    his    power 


204  TiiE  EXAMPLE  OF  THE  [sER.   IX. 

Their  salvation,  they,  with  one  accord ^ 
ascribed  to  his  grace.  On  all  these  points, 
they  stoutly,  and  at  the  risk  of  their 
lives,  maintained  that  they  taught  nothing 
but  what  had  been  taught  concerning  the 
Messiah,  among  their  fathers,  and  believed 
to  be  the  word  of  God  by  them.  They 
preached  the  word  "  from  the  Scriptures," 
and  challenged  a  full,  free,  close,  and  rigid 
examination  of  that  word  by  the  Scriptures. 
The  word  thus  preached  to  the  Bereans,  we 
are  told, 

First,  That  "  they  received  with  all  rea- 
"  diness  of  mind." 

They  attended^  to  the  word  with  prompt- 
ness and  alacrity,  as  deserving  their  notice. 
It  addressed  itself  to  their  hopes  and  fears. 
as  involving  in  it  their  eternal  peace.  It 
claimed  for  itself  a  divine  authority,  and 
therefore  it  claimed  from  intelligent  crea- 

6  £^t|avT6.  This  cannot  mean  that  they  assented  to  the 
word,  or  believed  it,  or  embraced  it,  or  approved  of  it,  as 
Schleusner  and  others  suppose  ;  for  then  (he  sacred  historian 
is  guilty  of  a  tautology  in  the  subsequent  verse,  where  he 
says,  *'  Many  believed"  the  word.  To  a  speculative,  but 
e3peci;<lly  a  saving  faith,  all  the  meanings  giveo  to  the  word 
by  Schleusner,  &c.  consequently  belong- 


SER.  IX.]  BEREANS  COMMENDED.  205 

tures  a  candid  and  dispassionate  hearing. 
Such  a  hearing  the  Bereans  gave  it,  divest- 
ing themselves  of  prejudice,  bigotry,  and 
pride. 

Methinks  I  see  the  apostles,  but  especial- 
ly Paul,  standing  in  the  midst  of  them,  de- 
claring unto  them  the  testimony  of  G  od ; 
unfolding   Christ   and   him    crucified,    the 
power  of  God    and  the   wisdom   of  God. 
His  speech  and  his  preaching  are  ''  not  with 
'^  enticing  words  of  man's  wisdom,  but  in 
"  demonstration  of  the  Spirit  and  of  power ; 
^^  that  their  faith  should  not  stand  in  the  wis- 
'^  dom  of  men,  but  in  the  power  of  God'." 
The  hearers  listen  with  profound  reverence. 
They  may  have  heard  before  the  eloquence  of 
Greece  and  Rome,  but  now  they  hear  the 
eloquence  of  truth,  powerful  in  argument, 
astonishing  in  the  exhibitions  of  human  cha- 
racter, irresistibly  persuasive  in  its  appeal  to 
the  feelings  of  the  heart.     Alternately,  the 
paleness  and  aflVight  of  dismay,  or  the  mild 
smile  of  hope,  and  the  deepened   flush  of 
pleasure,  mark   their   countenances.      Oh, 
who  can  telL  but  thej  who  have  felt  them, 
what  effects  the  orator  of  God,  who  com- 

c  1  Cor.  ii.  4,  5. 


206  THE  EXAMPLE  OF  THE  [sEK.  Ik 

mends  himself  to  each  man's  conscience  in 
the  sight  of  his  Sovereign,  produces,  when 
he  speaks  the  truth  in  the  love  of  it !  The 
thunders  of  Sinai  which  he  pronounces 
make  sinful  men  to  quake  through  fear  lest 
judgment  overtake  them ;  whilst  the  melodies 
of  Zion  which  he  pours  forth,  lull  to  quiet 
their  alarms,  and  allure  them  to  the  indul- 
gence of  the  delightful  anticipations  of 
hope,  that  it  shall  yet  be  well  with  them. 
Such  were  the  topics  upon  which  the  apos- 
tle of  the  Gentiles  dwelt,  to  those  audiences 
who  gave  him  their  hearing,  and  such  the 
feelings  which  his  addresses  excited  in  their 
hearts.  The  lighting  up  of  his  eye,  under 
the  indwelling  of  the  Holy  Spirit,  like  the 
electric  fluid,  communicated  commotion  from 
hearer  to  hearer  ;  and  the  strains  of  his  elo- 
quence, poured  forth,  sometimes  in  terrible 
majesty,  and  sometimes  in  soothing  and  at- 
tractive tenderness,  made  them  to  feel  that 
he  was  no  common  person,  and  that  his 
message  required  their  deliberate  and  strict 
scrutiny.     Hence  we  find. 

Secondly,    That    "  they    searclied     the 
"  Scriptures  daily  whether  these  things  were 


''  so.' 


%F.J{.  IX.]  BEREANS  COIMMENDED.  207 

As  they  disclaimed  connexion  with  those 
"who  rejected  without  examination  whatever 
is  proposed  to  them,  so  also  they  are  far  re- 
moved from  that  poor,  contemptible,  de- 
graded race  of  persons,  Avho  receive  with- 
out evidence,  any  thing  which  they  hear,  for 
truth.  The  former  are  hardened  bigots, 
tlie  latter  credulous  simpletons.  Both  act 
contrary  to  good  sense,  and  the  word  of 
God.  Both  sin  against  their  own  souls,  and 
their  God. 

The  Bereans,  whilst  they  attended  to  the 
words  of  the  apostle  with  candour  and 
promptness,  brought  his  preaching  to  the 
standard  to  which  he  had  referred  them.  As 
he  professed  to  expound  their  Scriptures, 
and  apply  them  to  Christ,  they  took  him  at 
his  word,  and  searched  these  Scriptures  to 
ascertain  the  truth  or  flilsehood  of  his  ap- 
peal. The  manner  of  expression  used  de- 
notes diligence  and  perseverance,  as  well  as 
Jionesty,  on  their  part.  Convinced  that,  if 
the  apostles  were  correct,  their  salvation 
Avas  at  stake,  they  commenced  and  prose- 
cuted the  work  of  examination  with  fidelit} . 
Unlike  many  in  the  present  day,  who  take 
lip  the  word  of  God  to  see  what  it  teaches, 


208  THE  EXAMPLE  OP  THE  [sER.  IX. 

whether  agreeable  or  contrary  to  the  preach- 
ers whom  they  hear  ;  and,  finding  a  passage 
or  two  which  speaks,  as  they  thmk,  a  con- 
trary language,  they  stop  and  go  no  further, 
concluding  that  the  preacher  is  wrong ;  these 
Bereans  compared  Scripture  with  Scripture, 
examined  each  passage  in  its  connexion, 
gave  to  its  words  their  obvious  meaning,  and 
kept  steadily  in  view  the  analogy  of  faith. 
They  avoided  rashness  of  decision  on  the 
one  hand,  and  credulity  of  reception  on  the 
other,  in  any  of  their  decisions. 

They  were  not  satisfied  with  the  ordinary 
daily  reading  of  the  Scriptures  to  their  fa- 
milies, to  which  their  standing,  as  members  of 
the  Jewish  Church,  obligated  them ;  but  they 
embraced  every  leisure  moment  which  they 
enjoyed  to  employ  in  this  work.  They  not 
only  searched  individually,  but  compared 
the  result  of  their  individual  examinations, 
in  social  meetings.  They  took  nothing  for 
granted,  received  nothing  upon  the  mere 
testimony  of  the  apostles.  They  used  the 
intelHsient  nature  with  which  God  had  bless- 
ed  them,  to  examine  his  own  word.  Their 
previous  views,  their  habits,  their  occupa- 
tions, the  opinion  of  others,  the  risk  of  being 


SER.  IX.]  BEREANS  COMMENDED.  209 

abused  and  slandered  for  attendin<^  to  these 
men  "  who  turned  the  world  upside  down," 
did  not  deter  them  from  searching  the  Scrip- 
tures whether  these  things  were  so.  In  thus 
doing,  the  Spirit  of  God  has  eulogized 
them. 

Thirdl}^  They  were  more  noble  than 
those  of  Thessalonica. 

"  There  is,"  says  Whitby,  "  a  peculiar 
"  spirit  and  propriety  in  this  expression,  as 
"  the  Jews  boasted  they  were  free  and  no- 
"  hie  by  virtue  of  their  descent  from  Abra- 
"  ham  and  other  patriarchs.  These  Be- 
"  reans,  imitating  the  rational  faith  of  their 
*'  great  progenitor,  were  his  more  genuine 
"  offspring r  Two  leading  ideas  are  in- 
cluded in  the  eulogy  which  the  Spirit  of 
God  pronounces  here  upon  the  Bereans. 

(1.)  They  were  m.ore  open  to  convic- 
tion, than  the  Thessalonican  Jews ;  *'  wil- 
"  ling  to  hear  reason,  to  admit  the  force  of  it, 
"  and  to  subscribe  to  that  which  appeared  to 
"  them  to  be  truth,  though  it  was  contrary  to 
*'  their  former  sentiments '." 

(2.)  They  conducted  themselves  with 
m,ore  candour  towards  those  who  were  not 

d  Heniy  on  the  text. 
VOL.  ir.  27 


210  THE  EXAMPLE  OF  THE  [SER.  IX* 

of  their  tnincl ;  regarding  them  as  entitled 
to  respect  and  to  attention,  reluctant  to  con- 
demn them  because  they  were  opposed,  and 
disposed  to  give  them  full  justice  so  far  as 
they  could,  though  it  might  be  at  the  ex- 
pense of  their  former  prejudices. 

To  understand  more  fully  the  noble  spirit 
of  these  Berean  Jews,  it  ought  to  be  remem- 
bered, that  "  this  sect,"  to  which  the  apos- 
tles belonged,  was  everj  where  spoken 
against ;  that  it  was  proscribed  by  the  chief 
priests  and  rulers  at  Jerusalem,  and  that  its 
triumph  was  connected  with  the  destruction 
of  the  Jewish  polity  and  worship.  They 
who  are  in  the  habit  of  contemplating  the 
influence  of  political  and  religious  attach- 
ment will  readily  perceive  the  propriety  of 
the  praise  which  is  given  to  the  Bereans.  In 
them  we  have  a  rare,  but  most  sublime  in- 
stance of  men  rising  above  the  prejudices 
of  education,  the  force  of  habit,  the  bigotry 
of  sect,  the  current  of  opposition  ;  and  upon 
principles  of  sound  wisdom,  as  well  as  reli- 
gious equity,  rendering  to  men  that  which 
is  their  due ;  hearing  them  advance  doctrines 
contrary  to  their  own ;  and  examining  those 


SER.  IX.]  BEREANS  COMMENDED.  211 

doctrines  by  the  test  to  which  their  advo- 
cates have  referred  them  for  trial. 

This  conduct,  the  Holy  Spirit  informs  us, 
the  Jews  at  Thessalonica  did  not  display. 
This  brings  me, 

II.  To  unfold  the  causes  of  their  rejection 
of  the  doctrine  of  the  apostles. 

They  did  so  immediately,  giving  them- 
selves no  time  to  think,  or  examine,  or  deli- 
berate, or  judge.  Although  they  professed 
to  believe  the  Scriptures,  they  did  not  re- 
sort to  those  Scriptures  for  their  own  in- 
formation. They  had  been,  no  doubt,  in- 
structed in  the  religion  of  the  Jews,  as  it  was 
then  regarded  by  the  multitude.  The  pre- 
valent mistakes  of  their  countrymen  iiad 
been  embraced  by  them.  They  had  much 
zeal  for  the  law,  but  scarcely  any  for  the 
real  honour  of  God.  They  knew  little  of 
the  meaning  of  their  ceremonies,  though 
they  were  slaves  to  them.  The  whole  of 
their  worship  had  degenerated  into  a  sense- 
less superstition.  The  more  circumscribed 
their  information  concerning;  the  substance 
of  the  Scriptures,  the  more  determined  was 
their  attachment  to  the  external  ritual,  pre- 


212  THE  EXAMPLE  OF  THE  [sER.  IX. 

scribed  in  the  law  given  by  Moses.  They 
acted  under  the  influence  of  prejudice, 
pride,  presumption,  and  sin. 

1.  Prejudice  is  a  judgment  which  the 
mind  forms  upon  a  subject,  without  suitable 
examination,  or  whilst  it  is  partially  inclin- 
ed to  one  side  of  a  question  which  the  sub- 
ject originates.  Under  its  influence  no  man 
can  become  really  wise  or  great.  He  will 
remain  ignorant  of  many  things  truly  use- 
ful, and  display  some  of  the  most  humiliat- 
ing defects  of  human  character,  its  effects 
in  religion  are  injurious  to  a  person's  com- 
fort, if  he  be  a  believer,  and  to  his  hopes  of 
future  happiness,  if  he  be  an  unbeliever. 
Many  are  the  examples  which  the  Scrip- 
tures, especially  the  history  of  Christ  and 
his  apostles,  afford  us.  of  its  deleterious 
effects  upon  the  best  interests  of  men. 
Guided  by  its  dictates,  the  Jews  of  Thes- 
salonica  would  not  search  their  own  Scrip- 
tures to  ascertain  the  correctness  of  the 
apostles'  doctrines;  and  cherishing  the 
mistaken  view  of  the  perpetuity  of  the 
legal  dispensation,  they  rejected  the  claims 
of  the  Gospel. 


SER.  IX.]  BEREANS  COMMENDED.  213 

2.  Pride  is  an  unreasonable  and  inordi- 
nate self-esteem,  accompanied  with  insolence 
and  rude  treatment  of  others,  who  do  not 
think  so  highly  of  us  as  we  do  ourselves. 
-'  It  does  not  consist  in  the  bare  conscious- 
"  ness  that  we  have  some  accomplishments, 
^^  as  for  instance,  good  sense,  beauty,  great 
'^  abilities ;  but  in  that  exultation  of  mind, 
^'  which  is  consequent  upon  that  conscious- 
"^  ness,  unallayed  by  any  self  dissatisfaction 
"  arising    from  a  survey  of  our  sins  and 
'^  frailties'^."     Under  its  mfluence  we    love 
the  praise  of  men  more  than  the  praise  of 
God,  and  view  things  not  as  they  really 
are,  but   as    ambitious    feelings    discolour 
them.      Proud    men  universally    think  too 
highly  of  their   own  opinions,   and  there- 
fore fall  into  grievous  and  most  ruinous  mis- 
takes, not  merely  in  principle,  but  in  prac- 
tice \ 

d  Seed's  Sermons,  vol.  2.  serm.  1. 

e  Men  who  are  blessed  with  great  intellectual  talents,  and 
bave  made  extensive  literary  acquirements,  would  promote 
their  reputation  and  increase  their  useCulness,  if  they  imitated 
the  example  of  the  celebrated  Mr.  Harris.  "  He  had  not" 
says  his  son,  the  Earl  of  Malmsbury,  "  any  of  that  niiseraole 
"  fastidiousness  about  him,  which  too  ollen  disgraces  men  of 
*'  learning,  and  prevents  their  being  amused  or  interested,  at 


214  THE  EXAMPLE  OP  THE  [SER.  IX. 

The  pride  of  religionists  is  always  in 
proportion  to  the  exclusiveness  of  their  pre- 
tensions to  the  favour  of  God.  The  Jews, 
considering  themselves  as  the  chosen  people 
of  the  Most  High,  despised  the  Gentiles,  and 
manifested  the  utmost  indignation  at  the 
offer  of  salvation  to  them  by  the  apostles. 
Thus  the  Roman  Catholics  look  with  con- 
tempt upon  the  Protestants ;  and  strange  to 
tell,  yet  too  true !  these  Protestants,  who 
claim  for  themselves  exclusively  the  cha- 
racter of  an  apostolic  Church,  and  the  pos- 
session of  an  apostolic  ministry,  display  the 
same  pride. 

3.  Presumption  is  an  unreasonable  con- 
fidence in  the  divine  favour ;  a  confidence 
not  founded  upon  sufficient  evidence.  It 
therefore  springs  from  ignorance  of  God's 
demands  and  our  own  character,  and  is 
always  connected  with  deliberation,  contri- 
vance, and  obstinacy.     In  the  low  state  of 

"  least  their  choosing  to  appear  so,  by  common  performan- 
"  ces,  or  common  events."  "  He  thought,  indeed,  that  the 
<'  very  attempt  to  please,  however  it  might  fall  short  of  its 
*'  aim,  'eserved  some  return  of  thanks,  some  degree  of  ap- 
"  probation;  and  that  to  endeavour  at  being  pleased  by  such 
"efforts,  was  due  to  justice,  to  good  nature,  and  to  good 
**  sense."     Harris'  Works,  vol.  i.    Life  hy  his  Son. 


SER.  IX.]  BEREANS  COMMENDED.  215 

practical  p;odliness  among  the  Jews  much 
of  this  presumption  necessarily  prevailed. 
They  boasted  of  themselves  as  the  children 
of  Abraham,  though  they  did  not  walk  in 
his  steps.  They  supposed  their  birth,  their 
circumcision,  and  their  observance  of  Leo-al 

to 

ceremonies,  were  sufficient  for  their  accept- 
ance with  God.  They  therefore  rejected 
the  authority  of  the  apostles,  as  commis- 
sioned by  God,  because  the  recognition  of 
that  authority  annihilated  the  grounds  upon 
which  their  presumptuous  confidence  rested. 
4.  The  actual  commission  of  sin,  always 
accompanies  error  in  principle.  Prejudice, 
pride,  and  presumption,  as  they  naturally 
produce  mistaken  views  of  truth,  so  they 
lead  to  greater  or  less  transgressions  of  God's 
law.  Such  transgressions,  where  grace  does 
not  interfere,  inflame  the  passions,  darken 
the  understanding,  debase  the  heart,  causino- 
it  to  fix  its  affections  upon  low  and  mean 
objects,  and  depriving  it  of  the  love  of  truth 
and  right.  They  who  commit  these  trans- 
gressions, wish  there  was  no  difference  be- 
tween good  and  evil,  no  providence,  no  fu- 
ture  punishment   of  wickedness,  no   God. 


216  THE  EXAMPLE  OF  THE  [SER.  IX. 

The  conduct  of  the  Jews  at  the  commence- 
ment of  the  Gospel  dispensation,  proves 
that  they  were  grossly  depraved.  They 
displayed  hardly  any  thing  like  morality^ 
much  less  like  holiness,  in  their  lives.  The 
testimony  of  their  own  historian  establishes 
the  fact  of  their  awful  and  dreadful  wicked- 
ness. They  therefore  could  feel  and  mani- 
fest but  little  if  any  regard  for  a  religion 
which  condemned  them.  On  the  contrary, 
their  whole  deportment  constrained  them  to 
reject  the  Gospel,  and  cling,  with  more  than 
ordinary  obstinacy,  to  their  Legal  oecono- 
my,  which,  according  to  their  mistaken  con- 
ceptions, allowed  them  to  cherish  and  prac- 
tise sin,  whilst  they  strictly  observed  those 
outward  ceremonies  which  God  had  pre- 
scribed. 

All  these  causes,  which  the  history  of  the 
Jews  abundantly  and  satisfactorily  proves 
to  have  existed  at  this  time,  operated  upon 
those  of  them  at  Thessalonica,  so  as  to  make 
them  reject  the  Gospel.  Fatal  rejection! 
for  it  produced  their  destruction,  whilst  the 
Bereans  were  saved.  This  brings  me  to 
the 

III.  Head  of  discourse,  which  is.   To  un- 


SER.   IX.]  BEREAXS  COMMENDED.  217 

fold  the  important  fruits,  resulting!;  from 
the.  conduct  of  the  Bereans.  "  There - 
"  fore,"  says  the  sacred  historian,  ^'  many 
•'  of  them  believed  :  also  of  the  honourable 
"  women  which  were  Greeks,  and  of  the 
"  men  not  a  few." 

''  Therefore,"  refers  to  the  reception  of 
the  word  by  the  Bereans,  and  their  search- 
ing of  the  Scriptures.  Both  these  things 
are  indispensable  to  the  production  of  faith  ; 
for  the  apostle  asks,  "  How  shall  they  be- 
"  lieve  in  him  of  whom  they  have  not 
'^  heard  ?  and  how  shall  they  hear  without  a 
''  preacher?"  "  So  then,"  such  is  his  con- 
clusion, "  faith  Cometh  by  hearing,  and 
•^  hearing  by  the  word  of  God^."  What^ 
then,  is  the  faith  of  which  mention  is  made  ? 
how  is  it  orii>;inated  ?  and  what  are  its  effects  ? 
The  answer  to  these  questions  will  unfold 
the  all-important  consequences  which  spring 
from  the  conduct  of  the  Bereans. 

1.  Faith,  in  its  original  signification^,  is  that 
state  of  mind  in  which  a  person  is  who  is 

/  Rom.  X.  14  and  17. 

g  n<^/j,  from  the  3tl  per.  |)i;et.  pass.  trivnTtcn,  of  the  verb 
xt[^o>.  to  persuade.     Sdileusiier. 

VOL.  n.  ^8 


218  THE  EXAMPLE  OF  THE  [sER.  IX, 

persuaded  bj  another.  This  state  of  mindy 
however,  includes  both  a  crmHcfinn  of  the 
truth  of  the  assertion  mad?  by  the  other 
person,  and  a  compliance  with  the  design 
for  which  the  assertion  has  been  made.  If 
either  of  these  be  wanting,  it  is  evident  that 
the  mind  is  not  persuaded  ;  and  that  there  is, 
in  fact,  no  faith.  When  one  reveals  to  an- 
other that  of  which  he  was  previously  igno- 
rant, with  the  declared  design  of  inducing 
him  to  acquiesce  in  its  purposes,  his  convic- 
Hon  will  be  in  proportion  to  his  estimation  oi 
the  credibility  of  the  witness,  and  his  com- 
pliance., to  the  desirableness  of  the  end  pro- 
posed. The  discovery  which  the  witness 
makes  is  his  testimony  ;  and  faith  is  the  ad- 
mission of  that  testimony  as  valid,  to  the 
very  end  for  which  it  is  given. 

These  remarks  illustrate  the  nature  of  that 
faith  which  the  Bereans  exercised.  The 
apostles  made  known  to  them,  in  their 
preaching,  the  testimony  of  God  concerning 
Jesus  Christ ;  a  testimony  revealed  for  the 
express  purpose  of  persuading  lost  and  pe- 
rishing sinners  to  embrace  the  salvation 
which  he  had  purchased  with  his  own  blood. 
The  Bereans  were  convinced  of  the  truth  of 


SER.  IX.]  BEREANS  COMMENDED.  219 

the  testimony,  and  complied  with  its  de- 
clared purpose.  They  assented  to  the  doc- 
trine contained  in  the  testimony,  and  ac- 
cepted of  the  salvation  which  it  offered''. 

Such  is  the  faith  that  God  requires  in  his 
w^ord,  without  which  "  it  is  impossible  to 
"  please  him ."  From  its  very  nature,  it 
must  precede  all  the  Christian  o;races  ;  for, 
so  long  as  unbelief  or  a  rejection  of  God's 
testimony  concerning  Christ  prevails  in  a 
person,  so  long  he  cannot  exercise  repent- 
ance towards  God,  or  cherish  that  love  to 
him  which  is  his  due.  It  is  faith  that  work- 
eth  by  love,  that  purifies  the  heart,  and 
overcometh  the  world.  As  a  principle  it  is 
implanted  in  the  moment  of  regeneration, 
and  displays  itself  by  continual  exercises 
during  the  whole  of  a  Christian's  life,  as  the 
varieties  of  his  state  require. 

2.  This  faith  is  originated  by  the  Holy 
Spirit  applying  to  the  hearts  and  con- 
sciences of  men  the  testimony  of  God  con- 
cerning the  Lord  Jesus  Christ.  He  alone 
can  enlighten  the  eyes  of  our  understand- 

h  See  an  Essay  on  Failli,  in   liie  Christian's  Magazine, 
vbl.  4.  J).  24-1,  245. 
/  Hel).  xi.  e. 


220  THE  EXAMPLE  OF  THE  [SER.  IX, 

ino',  that  we  may  know  what  is  the  hope  of 
God's  calhng,  and  what  is  the  riches  of  the 
glory  of  his  inheritance  in  the  saints^  He 
must  shine  in  our  hearts,  "  to  give  the  light 
"  of  the  knowledge  of  the  glory  of  God,  in 
"  the  face  of  Jesus  Christ  V  Until  his  pow- 
erful operations  are  experienced  by  us,  we 
find  that  the  testimony  of  God  concerning 
Christ  is  like  "  the  words  of  a  book  that  is 
"  sealed,  which  men  deliver  to  one  that  is 
"  learned,  saying,  Read  this,  I  pray  thee ; 
"  and  he  saith,  I  cannot :  for  it  is  sealed  :  and 
'^  the  book  is  delivered  to  him  that  is  not 
"  learned,  saying,  Read  this,  I  pray  thee  : 
"  and  he  saith,  I  am  not  learned'"."  The 
necessity  of  the  illuminating  and  sanctifying 
operations  of  the  Holy  Spirit  is  revealed  to 
us  in  the  Scriptures  with  the  utmost  plain- 
ness, so  that  he  who  runs  may  read  and  un- 
derstand. 

The  means  which  He  uses  to  produce  faith 
in  the  testimony  of  God  concerning  Christ, 
is  the  testimony  itself ;  not  the  dispensations 
of  his  providence,  or  the  demands  of  his  own 
most  perfect  law.  The  former  may  excite 
serious  reflections,  and  the  latter  acts  as  a 
school-master  to  lead  sinners  to  Christ ;  yet 

k  Eph.  i.  18.      12  Cor.  iv.  6.     tn  Isaiah  xxix.  11,12. 


SER.  IX.]  BEREANS  COMMENDED.  221 

it  is  the  exhibition  of  Christ  himself,  in  his 
grace  and  glory,  as  the  Redeemer  of  sinful 
men,  by  which  sinners  are  begotten  unto  God. 

As  this  exhibition  is  found  in  the  Scrip- 
tures alone,  so  the  Holy  Spirit  originates 
faith  in  those,  and  those  only,  who  enjoy 
the  Scriptures.  They  have  the  best  right  to 
expect  a  blessing,  who  search  them  with  that 
care  and  diligence  which  their  importance 
demands  from  intelligent  and  sinful  crea- 
tures. 

3.  The  effects  of  this  faith,  thus  wrought 
in  the  Bereans  by  the  Holy  Ghost,  were  con- 
spicuous in  their  conversation  and  conduct. 
Being  introduced  into  a  new  world,  and  view- 
ing every  thing  through  a  new^  medium,  they 
thought,  felt,  and  acted  as  new  creatures. 
In  one  particular,  this  appeared  pre-emi- 
nently striking.  They,  who  heretofore  had 
despised  the  Gentiles,  and,  no  doubt,  before 
they  heard  the  apostles,  with  the  rest  of 
their  countrymen,  clamoured  against  the  of- 
fer of  salvation  to  them,  now  received  them 
as  brethren.  The  distinction  of  Jew  and 
Gentile  was  lost  in  the  new  relation  which 
they  sustained  to  each  other  as  believers. 
They  recognized  each  other  as  children  of 
God,  and  heirs  of  the  heavenly  inheritance. 


222  THE  EXAMPLE  OP  THE  [sER.  IX. 

Being  ^^  justified  by  faith,  they  have  peace 
'^  with  God, through  our  Lord  Jesus  Christ; 
"  by  whom    also   they  had   access  by  faith 
"  into  this  grace   wherein  they  stood,  and 
"  rejoiced  in  hope  of  the   glory  of  God"." 
They  now   also   '^  gloried   in    tribulations : 
"  knowing  that  tribulation  worketh  patience ; 
"  and  patience,  experience ;    and   experi- 
"  ence,  hope  ;  and  hope  maketh  not  asham- 
"  ed :  because  the  love  of  God  was  shed 
"  abroad  in  their  hearts  by  the  Holy  Ghost 
"  which    was   given    unto   them  ."      They 
"  followed  peace  with  all  men,  and  holiness, 
^^  without  which  no  man  shall  see  the  Lord  ." 
^^  Denying  ungodliness  and  worldly  lusts," 
they  "  lived  soberly,  righteously,  and  god- 
"  ly,  in  this  present  world  ;  looking  for  that 
"  blessed  hope,  and  the  glorious  appearing 
"  of  the  great  God,  and  our  Saviour  Jesus 
''  Christ'." 

Such  were  the  all-important  consequences 
which  sprung  from  the  faith  of  the  Bereans, 
Who  does  not  discern  in  their  conduct  the 
wisdom  of  the  just  ?  Whilst,  in  the  conduct 
of  the  Thessalonians  is  displayed  the  fearful 
infatuation  of  fools ! 

n  Rom.  V.  1,2.        o  Rom.  v.  3 — 5,        p  Heb.  xii.  14, 
q  Tit.  ii.  12,13. 


SER.  IX.J  BEREANS  COMMENDED.  223 

IV.  The  practical  lessons  for  regulating 
Christian  conduct,  which  the  commenda- 
tion of  the  Bereans  suggests,  are  the  follow- 


ing 


1.  The  necessity  of  exercising  liberality 
towards  all  professing  Christians. 

I  mean  not  by  this  liberality,  an  equalisa- 
tion of  all  religious  principles ;  but  rendering 
to  every  denomination  its  just  due.  They  all 
avow  the  doctrines  which  they  have  embrac- 
ed, and  the  foundation  upon  which  they  con- 
sider these  doctrines  to  rest.  In  our  inter- 
course with  those  who  differ  from  us,  we 
ought  to  imitate  the  noble  Bereans.  They 
attended  to  the  things  which  the  apostles 
unfolded  to  them.  They  did  not  beheve 
without  evidence  ;  they  did  not  reject  with- 
out examination.  Thus  we  are  bound  to 
act  towards  all  men,  but  especially  Chris- 
tians. Such  liberality  of  feeling  and  con- 
duct does  not  imply,  that  they  who  display 
it,  "  are  ever  learning,  and  never  coming  to 
"  the  knowledge  of  the  truth."  It  does  not 
reduce  them  to  their  level,  who  are  indiffer- 
ent about  the  belief  of  one  God  or  twenty 
gods,  because  the  belief  does  not  break  our 
bones  or  pick  our  pockets. 


224  THE  EXAMPLE  OF  THE  [SER.  IX. 

The  liberality  which  is  now  recommend- 
ed, is  closely  and  inseparably  connected 
with  independence  of  opinion,  and  decision 
of  conduct.  It  is  not  a  tame  surrender  of 
our  own  views,  and  an  abandonment  of  that 
deportment  which  those  views  have  pro- 
duced, but  merely  treating  every  class  of 
men  as  they  deserve.  Others  are  frail  as 
well  as  ourselves.  We  may  be  mistaken  as 
well  as  they.  Examine,  therefore,  with  care 
and  diligence,  their  pretensions.  They  have 
a  right  to  claim  such  examination  from  you  : 
or  if  you  reject  their  right,  unquestionably 
they  upon  the  same  ground  may  reject  your 
right  to  have  your  doctrines  examined  by 
them.  The  exact  rule  of  righteousness  in 
this,  as  well  as  in  all  other  cases,  is,  "  What- 
'^  soever  ye  would  that  men  should  do  to 
"  you,  do  ye  even  so  to  them :  for  this  is 
"  the  law  and  the  prophets"."  This  rule, 
which  is  the  rule  of  liberality  that  we  are 
enforcing,  is  too  much  neglected  and  openly 
violated  by  the  different  denominations  of 
Christians,  in  their  intercourse  with  each 
other.  Did  they  adhere  more  strictly 
and   honourably  to  the  spirit,  as  well  as 

a  Matt.  vii.  12. 


SETl.  IX. j  BtKEANS   CUMMEWUKD.  225 

letter  of  this  rule,  there  would  be,  compara- 
tively, little  of  that  hostile  spirit  and  conduct, 
which  now  disgraces  their  name  and  profes- 
sion. But  unfortunately,  they  act  in  too  many 
instances,  as  if  their  morality  and  religion 
were  to  be  determined,  not  according  to 
the  high  and  lofty  standard  of  revelation, 
but  according  to  the  low,  the  intriguing, 
and  sinful  standards  of  human  corruption. 
Against  such  conduct,  it  is  both  a  duty 
and  privilege  to  protest. 

2.  Ministers  of  the  Lord  Jesus  are  bound 
to  make  their  discourses,  illustrations,  and 
defences  of  the  contents  of  the  Scriptures. 

Thus  the  apostles  acted,  and  have  left  their 
example  for  the  imitation  of  their  succes- 
sors, the  pastors  and  teachers  in  the  house 
of  God.  Had  they  always  acted  thus,  we 
would  have  had  but  few  heresies,  and  those 
of  little  consequence  in  the  Church.  But, 
unfortunately,  soon  after  the  days  of  the 
apostles,  "  philosoph}^  and  vain  deceit"  su- 
perseded the  Word  of  God.  The  authority 
of  the  schools  was  substituted  for  the  au- 
thority, ^  thus  saith  the  Lord.'  Instead  of 
regarding  the  Scriptures  as  the  only  stand- 
ard of  information  concerning  the  truth.s 
VOL.  II,  29 


226  THE  EXAMPLE  OF  THIii  [sER.  IX. 

which  we  must  believe  concerning  God,  and 
the  duties  which  God  requires  of  man,  the 
ministers  of  the  Gospel  adopted  other 
standards,  in  addition  to  the  Scriptures. 
Hence  as  we  always  love  our  own  inven- 
tions more  than  the  revelation  of  God,  re- 
spect for  the  latter  rapidly  diminished,  and 
the  traditions  of  men  became  the  law  of  the 
Church. 

It  is  to  be  regretted  that,  even  after  the 
reformation,  too  much  of  this  spirit  was  dis- 
played by  the  ministers  of  the  Gospel.  The 
first  reformers  and  their  immediate  succes- 
sors, were,  it  is  true,  powerful  in  the  Scrip- 
tures. But  a  race  of  men  soon  sprang  up, 
who  introduced  the  philosophy  of  Plato  and 
Socrates  in  the  pulpit,  in  place  of  the  Scrip- 
tures. Would  to  God  none  of  them  were 
left  to  mislead  and  ruin  poor  sinners !  But 
the  Church  of  God  still  suffers  from  multi- 
tudes of  this  class.  These  are  they  who 
preach  morals,  not  in  connexion  with  the 
doctrines  of  the  cross,  but  as  a  sophist 
would  teach  them.  Christ  crucified  con- 
stitutes no  part  of  their  discourses :  or  if  he 
be  introduced,  it  is  as  they  would  intro- 
duce the  head  of  a  sect;  the  author  of  a  new 


SER.  IX.]  BEREAWS  COMMENDED.  227 

scheme  of  philosophy.  These  ministers, 
like  the  ancient  heathen,  have  become  vain 
in  their  imaginations,  and  their  foohsh  heart 
is  darkened.  Professing  themselves  to  be 
wise,  they  have  become  fools,  and  changed 
the  glory  of  God,  as  it  appears  in  the  face 
of  Jesus  Christ,  for  a  phantom  of  their  own 

creation. 

3.  Nothing,  which  ministers  preach,  ought 
to  be  received  for  truth,  if  it  accords  not 
with  the  Scriptures. 

Since  there  are  ministers  who   corrupt 
the    truth,    as    we    have    already    stated, 
congregations  ought  to  be  on  their  guard, 
so  as  not  to  be  seduced  by  them.     How 
can  they  avoid   this   consequence,  if  they 
do  not  compare  the  sermons  which  they 
hear   Avith   the    Scriptures.       Your    salva- 
tion, my  hearers,  depends   upon  your  re- 
ceiving the  truth  in  the  love  of  it.     If,  in- 
stead of  receiving    the   truth,  you  receive 
error,  and  die  under  the  influence  of  that 
error,  your  ruin  is  inevitable.      Remember 
that  the  treasure  of  the  Gospel  is  committed 
to  earthen  vessels,  that  the  excellency  of  the 
power  may  be  of  God,  and  not  of  us.     We 
are  frail  creatures  as  you  are,  to  whom  we 


228  THE  EXAMPLE  OP  THE  [sER.  IX. 

administer  in  holy  things.  Depend  not 
entirely  upon  our  exhibitions  of  Scriptural 
doctrines  and  precepts.  We  are,  unques- 
tionably, to  be  respected  for  our  works' 
sake :  but  this  respect  ought  never  to  pre- 
vent you  from  exercising  your  intelligent 
nature  in  examining  the  correctness  of  our 
preaching.  It  is  one  of  the  most  dishonour- 
able  traits  of  human  character,  to  relinquish 
independence  of  thinking  and  action  in  re- 
ligious matters,  from  personal  attachment  to 
the  ministers  of  the  Gospel.  We  deprecate 
such  relinquishment  on  the  part  of  any  of 
you,  as  an  evil  of  no  ordinary  magnitude. 
Let  our  preaching  be  brought  constantly 
and  strictly  to  the  test  of  the  Holy  Scrip- 
tures. We  ask  no  more  credit^,  no  mort^ 
faith,  no  more  obedience,  than  what  they 
require.  If  from  them  our  doctrines  and 
precepts  cannot  be  supported,  reject  them,, 
whatever  affection  you  may  cherish  for  us ; 
"  Let  God  be  true,  but  every  man  a  liar." 

4.  Those  who  constantly  and  faithfully 
compare  the  sermons  which  they  hear  with 
the  Scriptures,  are  entitled  to  the  same  coin- 
mendation  with  the  Bereans. 


SER.  IX.]  BEREANS  COMMENDED.  229 

They  are  more  noble  th»an  others  who  neg- 
lect this  duty.  What  an  honour  is  it  to  be  thus 
dignified  by  the  Spirit  of  God !  Such  an  ex- 
amination of  the  Scriptures,  more  than  any 
other  exercise,  reflects  credit  upon  human 
character,  because  it  furnishes,  under  the 
sanctifying  operations  of  the  Holy  Ghost, 
matter  for  regulating  human  conduct,  so  as 
to  make  us  serviceable  to  our  fellow-men, 
and  acceptable  to  God.  In  these  Scriptures 
there  is  aliment  to  invigorate  and  ennoble 
our  intelligent  nature ;  a  remedy  for  all  the 
sorrows  and  miseries  of  our  sinful  condition; 
and  a  hope  which  maketh  not  ashamed  of 
eternal  happiness  in  soul  and  body  beyond 
the  grave. 

In  every  point  of  view  the  neglect  of  the 
Scriptures  by  individuals,  as  also  in  schools 
and  families,  is  truly  lamentable.  The  re- 
rejection  of  the  Scriptures  in  a  higher,  and 
their  perversion  in  a  lower  degree,  deterio- 
rate the  intellectual  powers  of  man,  as  well  as 
impart  a  terribly  deleterious  effect  upon  his 
moral  habits.  The  study  of  the  Scriptures 
produced  that  lofty  and  commanding  spirit, 
which  stamped  the  puritan  character  in 
England,  before  their  civil  wars.     The  same 


230  THE  EXAMPLE,  &lC.  [seR.  L\ 

cause  produced  the  same  effects  upon  the 
pilgrims  of  Lejden,  from  whom  most  of 
you  are  descended.  After  all  the  deduc- 
tions are  made  on  the  score  of  contract- 
edness  of  views,  or  bigotry  of  conduct, 
they  were  a  race  of  men,  of  whom  the 
world  was  not  worthy.  O  !  that  the  man- 
tles of  these  Elijahs  had  fallen  upon  the 
Elishas  sprung  from  their  loins,  that  thus, 
instead  of  the  fathers,  might  be  the  children, 
as  a  seed  to  serve  the  Lord. 

Ye  young  and  old,  who  aspire  after  noble- 
ness of  character  and  nobleness  of  conduct, 
search  the  Scriptures.  Therein  you  will 
find  the  principles  of  eternal  truth,  the  rule 
of  holy  conduct,  the  assurance  of  immortal 
blessedness.  Search  them  with  diligence, 
with  fidelity,  with  perseverance,  looking  up 
to  God  for  his  blessing  upon  your  endeavours. 
If  he  fashion  you  in  their  mould,  you  will  be 
truly  great  and  really  noble,  shining  as  lights 
here  on  earth ;  and  hereafter  shed  around 
you  among  the  inhabitants  of  the  City  of 
God,  the  splendors  of  his  own  image,  the 
glories  of  his  own  grace.     Amen, 


SERMON   X. 


THE  DUTY  OF  WELL-DOING  EXPLAINED 
AND  ENFORCED. 


GALATIANS  VI.  9. 


And  let  us  not  be  weary  in  well-doing ; 
for  in  due  season  ive  shall  reap,  if  we 
faint  not. 

Well-doing^  of  which  the  apostle  here 
speaks,  is  the  same  in  meaning,  with  ''  sow- 
^^  ing  to  the  Spirit,"  mentioned  in  the  pre- 
ceding verse,  and  "  doing  good  to  all."  in 
the  subsequent  one.  The  expression  evi- 
dently refers  to  that  course  of  life  which  has 
saving  faith  for  its  principle,  the  law  of  God 


232  THE  DUTY  OF  WELL-lDOING  [sER.  X. 

for  its  rule,  and  the  divine  glory  for  its  end. 
Thus  to  live  is  the  duty  of  all  men  :  for  all 
men  are  bound  to  credit  the  testimony  of 
Jehovah,  to  obey  his  will,  and  promote  his 
honour.  To  this  they  are  urged,  not  only 
from  motives  of  gratitude,  as  he  made  them 
and  grants  them  all  the  blessings  they  en- 
joy, but  from  motives  of  interest,  for  in  his 
glory  is  involved  their  happiness.  The 
ruin  of  his  authority,  were  it  possible — the 
diminution  of  his  honour,  would  produce 
the  most  disastrous  effects  in  the  world. 

The  believer,  then,  above  all  other  per- 
sons, by  endeavouring  to  promote  the  exal- 
tation of  the  divine  character  as  an  object  most 
worthy  of  his  attention,  consults  his  best  in- 
terests, his  highest  good.     Yet  alas!  he  is 
not  able  always  thus  to  live,  for  he  meets 
with  difficulties  and  trials,  which  are  cal- 
culated to  weary  him,  to  terrify  him,  and 
divert  him  from  his  course,  if  not  to  make 
him  abandon  it  altogether.     Against  these 
he  is  warned  by  the  apostle,  and  animated 
to  overcome  them  by  the  prospect  of  a  glo- 
rious reward.     ''  Let  us  not  be  weary  in 
"  well-doing ;    for  in  due  season  we  shall 
^/  reap,  if  we  faint  not." 


«ER.  X.]     EXPLAINED  AND  ENFORCED.         233 

Let  US  at  this  time,  for  our  improvement, 

attend, 

I.  To  the  exhortation  of  the  apostle. 

II.  To  the  argument  he  uses  to  enforce  it. 
I.  The  exhortation   given,  is,    "  Let  us 

^^  not  be  weary  in  well  doing." 

What  a  lamentable  proof  is  this,  of 
our  corruption  !  For  were  we  not  sinners, 
would  we  ever  be  weary  in  doing  our 
duty  ?  The  fall  has  destroyed  our  abili- 
ty to  do  good,  and  the  effects  of  the  fall 
cleave  to  the  best  of  men.  There  is  in 
all  believers  a  "  body  of  sin  and  death,"  on 
which  Satan  and  the  world  operate,  in  a 
variety  of  ways,  to  prevent  them  from  doing 
good.  Thus  to  do  is  easy  in  itself,  and  plea- 
sant ;  for  God  requires  nothing  but  what  is 
holy,  just,  and  good ;  and,  of  course,  obe- 
dience  to  his  commandments  would  bring 
w^ith  it  its  own  reward.  Yet  corrupt  na- 
ture not  only  suggests,  that  the  law  is 
severe,  but  also,  by  its  opposition,  pro- 
duces weariness  in  fulfilling  its  demands. 
The  grand  adversary  of  souls,  and  this 
present  world  which  lieth  in  wickedness, 
strengthen  the  influence  of  corrupt  nature, 
so  as  to  make  the  performance  of  duty,  a 

VOL.  II.  30 


234  THE  DUTY  OF  WELL-DOING  [SER.  S. 

difficult  task.  The  ways  in  which  the  ene- 
mies of  God  and  his  Christ  operate  so  as  t© 
succeed,  are  as  various  as  the  tempers,  the 
conditions,  and  the  habits  of  men.  A  detail 
of  them  cannot  be  given  in  one  or  two  dis- 
courses. A  mere  outline  can  only  be  sketch- 
ed at  this  time,  and  that  necessarily  im- 
perfect. 

Sometimes  the  difficulties  attending  duty, 
arise  from  the  charms  and  allurements  of  the 
world,  and  sometimes  from  its  frowns ;  some- 
times from  the  atheistic  and  blasphemous 
suggestions  of  Satan,  which  he,  with  con- 
summate skill,  pours  into  the  soul.  To  do 
well,  is  a  great,  a  noble,  a  divine  work.  As 
auch,  in  a  world  like  this,  and  among  men 
fallen  and  degraded,  it  is  necessarily  attend- 
ed with  trouble  and  sorrow.  The  motives 
which  prompt  to  it,  will  be  suspected  and 
misrepresented.  The  deed  itself  will  be  con- 
strued into  a  libel  upon  themselves  by  many, 
and  produce  their  ill-will  and  reproacJi.  The 
finger  of  scorn  will  be  pointed  at  him  who 
performs  the  deed,  and  he  will  be  ranked 
among  the  men  who  turn  the  world  upside 
down.  He  will  find  the  cry  of  the  multi- 
tude against  him,  as  it  was  against  his  Mas- 


SER.  X.j      EXPLAINED  AND  ENFORCED.  23.') 

ter  in  Jerusalem  when  they  crucified  him. 
His  own  passions  will  reluctate  against  the 
self-denial,  the  mortification  of  the  members 
on  earth  which  well-doing  requires.  His 
appetites  will  rebel,  and  there  will  be  a  war 
in  the  soul ;  the  spirit  lusting  against  the 
flesh,  and  the  flesh  against  the  spirit.  The 
struggle  is  powerful,  its  consequences  wea- 
risome. The  more  so,  because  the  reward 
is  deferred.  The  evil  experienced  is  present, 
while  the  good  expected  is  future,  and  to  be 
enjoyed  at  a  distant  day.  Notwithstanding  all 
these  difficulties,  we  are  exhorted  not  to  be 
weary  in  well-doing.  Or,  in  other  words, 
we  are  exhorted  to  oppose  all  these  difficul- 
ties, to  hold  out  unto  the  end,  to  resist  even 
unto  blood.  The  exhortation  implies  in- 
dustry, fortitude,  and  perseverance  ;  virtues 
which,  each  and  all  of  them,  stand  opposed 
to  the  weariness  of  which  mention  is  made. 
1.  The  exhortation  implies  industry  in 
well-doing. 

We  must  be  diligent  in  body  and 
mind,  to  fulfil  our  various  duties.  Ac- 
tivity is  the  law  of  universal  nature.  You 
see  it  displayed  in  inanimate  creation ;  it 
discovers  itself  to  your  view  in  the  various 


236  THE  DUTY  OP  TSTLLL-DOING  [SER.  X. 

tribes  of  brutes  which  perish.  May  man^, 
then,  made  a  little  lower  than  the  angels, 
slumber  in  supineness  ?  No,  by  no  means. 
He  is  bound  to  labour,  as  well  as  the  other 
works  of  God.  This  was  his  duty  while  in- 
nocent ;  for  he  was  placed  in  Paradise,  to 
dress  it  and  to  keep  it.  His  fall  did  not  re- 
lease him  from  this  duty ;  but  made  the  per- 
formance of  it,  before  a  delight,  now  bur- 
densome and  fatiguing.  In  the  sweat  of 
his  face,  he  now  eats  his  bread. 

None  of  our  race  may  be  slothful  or 
indolent  with  impunity ;  for  by  such  con- 
duct he  impairs  his  health,  and  prepares^ 
for  himself  all  the  miseries  of  want.  He 
also  exposes  his  reputation  to  ruin ;  for 
his  wants,  which  are  many,  impel  him 
to  dishonourable,  and  oft-times  unlaw- 
ful means  of  support  But  this  is  not  alh 
His  mind  becomes  debased ;  for  industry 
is  necessary  to  call  into  exercise,  and  ma- 
ture his  intellectual  powers.  These  by  pro- 
per cultivation,  are  capable  of  high  improve- 
ments ;  but,  by  neglect  and  sloth,  they 
become  utterly  unfit  for  any  worthy,  great, 
or  noble  purpose.  The  possessor  of  them, 
in  such  a  case,  is  but  one  grade  removed 


9ER.  X.]      EXPLAINED  AND  ENFORCED.  237 

from  the  beasts  of  the  field.  How  necessary 
then,  is  industry,  for  the  mind  as  well  as  the 
body !  It  is  necessary  to  obtain,  under 
providence,  a  respectable  and  comfortable 
standing;  in  life.  No  man  can  be  useful  or 
great  without  it.  And  I  add,  no  one  can 
be  happy ;  for  in  a  temporal  view,  a  con- 
stant course  of  labour,  besides  pro(airing  a 
competent  support,  prevents  those  cares 
and  that  lassitude  which,  originating  in  in- 
dolence, always  destroy  peace  of  mind. 

If  we  look  beyond  time  to  eternity ;  if  we 
regard  our  spiritual,  in  addition  to  our  tem- 
poral interests,  the  necessity  of  industry  be- 
comes more  evident.  It  is  necessary  for 
establishment  in  the  divine  life ;  for  if  we 
are  not  diligent  in  attending  to  what  be- 
longs to  that  life,  how  can  we  grow  in 
knowledge  ?  How  can  our  faith  be  strength- 
ened, our  love  increased,  and  our  hope  con- 
firmed ?  Hence  you  find,  one  apostle  ex- 
horts, "  Give  all  diligence  to  make  your 
'^  calling  and  election  sure,"  and  another, 
"  Work  out  your  own  salvation  with  fear  and 
"  trembling,"  and  Christ  himself,  "  Strive 
"  to  enter  in  at  the  strait  gate."  All  tliese 
passages  urge  upon  us  the  duty  of  industry 


238  THE  DUTY  OP  WEJLL-DOING  [sEK.  Xr 

in  the  things  pertaming  to  our  everlasting 
peace.  We  may  not,  we  must  not,  be  sloth- 
ful in  business,  for  in  so  doing  we  invite 
temptation ;  weaken  our  power  of  resisting 
sin ;  unfit  ourselves  for  usefulness ;  and 
ripen  fast  for  destruction.  We  must  be 
diligent  in  promoting  the  glory  of  God, 
the  best  interests  of  our  fellow-men,  and 
our  own  happiness  for  time  and  eter- 
nity. Each  of  these  particulars  constitute 
so  many  great  classes  of  well-doing,  which 
in  their  turn  are  divided  into  smaller  classes, 
according  to  the  relations  we  sustain,  or  the 
circumstances  in  which  we  are  placed.  To 
sum  up  the  whole  in  a  few  words:  we  must 
be  diligent  in  our  temporal  and  spiritual 
duties :  we  must  not  be  weary  in  doing 
justly,  loving  mercy,  and  walking  humbly 
with  our  God.  This  is  one  leading  idea  in- 
cluded in  the  apostle's  exhortation. 

2.  It  implies  fortitude  in  well-doing;  not 
mere  constitutional  boldness,  for  this  no 
diligence  can  acquire ;  but  that  courage 
which  is  the  offspring  of  principle,  and  may 
be  displayed  by  the  helpless  female,  and 
the  feeble  youth,  as  well  as  the  vigorous 
and  hardy  man. 


SER.  X.]     EXPLAIKED  AND  ENFORCED.         239 

Such  fortitude  the  apostles  and  martyrs 
possessed.  They  were  strong  in  the  Lord, 
and  the  power  of  his  might.  They  were 
armed  with  a  consciousness  of  integrity, 
and  supported  by  the  grace  of  God. 
They  could  not,  therefore,  sink  in  des- 
pondence or  yield  to  despair,  though  the 
world  was  combined  against  them.  Nor 
can  any  who  possess  similar  resolution — a 
resolution  not  peculiar  to  them,  but  attain- 
able by  all  who,  like  them,  put  their  trust  in 
the  Lord.  "  They  shall  be  as  mount  Zion," 
saith  the  Psalmist, "  which  cannot  be  remov- 
"  ed,  but  abideth  for  ever'." 

Whence  then  arises  that  hesitation  in  the 
discharge  of  duty,  and  that  apprehension  of 
dangers,  which  we  find  in  some  believers  un- 
der certain  circumstances?  Chiefly  from  two 
causes,  the  one  producing  the  other.  The 
first  is,  the  weakness  of  their  faith  ;  and  the 
other,  which  flows  from  this,  is  the  prepon- 
derance of  the  fear  of  present  evil  above 
the  hope  of  future  good.  Against  both 
these  causes  the  exhortation  of  the  text 
guards  us.  If  we  would  not  be  weary  in 
well-doing,  we  must  be  full  of  faith  and 

a  P?.  cxxr.  1. 


240  THE  DUTY  OF  WELL-DOING  [sER.  X. 

strong  in  hope.  We  must  fear  God  more 
than  any  thing  with  which  we  can  meet  in 
the  world.  In  this  way  only  can  we  be 
truly  brave  in  fulfilling  our  duty.  We  will 
thus  avo'd  rashness  on  the  one  hand,  as  well 
as  cowardice  on  the  other — two  extremes 
equally  inconsistent  with  true,  genuine  for- 
titude. How  often  are  they  mistaken  for  it, 
by  an  unthinking  world ;  a  world  which 
lieth  in  wickedness.  In  spite  of  its  judg- 
ment, however,  the  man  who  rushes  into 
danger  without  reflection,  and  uses  no  law- 
ful precaution,  when  it  can  be  used,  to 
guard  against  consequences,  is  rash.  And 
he  who  deliberately  exposes  his  life,  in 
single  combat,  to  satisfy  what  is  falsely  call- 
ed honour,  while  he  is  violating  all  his  re- 
lative and  social  duties,  is  a  moral  coward. 

Neither  the  one  nor  the  other  of  these  cha- 
racters can  act  upon  principle ;  for  princi- 
ple requires  the  exercise  of  reflection,  and 
coerces  to  the  performance  of  duty.  The 
fortitude  which  springs  from  it,  is  cool  and 
deliberate,  but  fearless.  It  is  under  the 
government  and  control  of  reason,  and  rea- 
son is  directed  by  the  word  and  Spirit  of 
God,    Hence  the  admirable  reply  of  Colo- 


5ER.  X.]     EXPLAINED  AND  ENFORCED.         241 

nel  Gardener,  when  challenged  to  fi^ht  a 
duel.     ^'  I  fear  sinning,"  said  he  to  his  op- 
ponent, "  but  you  know  I  fear  not  fio;hting." 
Surh    fortitude   as  he   evinced,   resists  the 
attack  of  ridicule  as  well  as  violence  with 
success.     Cherished  by  the  smiles  of  God 
and  the  approbation  of  conscience,  it  can 
bear  the  revilings  of  men,  and  triumph  over 
all    the  malignity  and   pow  t  of  enemies. 
Thus  it  was,   when   Darius  the  king   for- 
bade the  offering  of  a  petition  to  any  god 
or  man  save  himself,  for  thirty  days,  under 
the  penalty  of  being  cast  into  the  lion's  den, 
that  Daniel  *'  w^ent  into  his  house ;  and  his 
'^  windows  being  open  in  his  chamber  to- 
"  wards   Jerusalem,   he  kneeled    upon  his 
^'  knees  three  times  a-day,  and  prayed,  and 
^'  gave  thanks  before  his  God,  as  he  did 
^^  aforetime."     Under  the  influence  of  the 
same   spirit,  Luther,  when  conjured  not  to 
attend  the  Diet  of  Worms,  on  account  of 
the  risk  he  would  run,  answered  his  friends, 
^  I  am  called  in  the  name  of  God  to  go,  and 
^  I  would  o;o,  though  I  were  certain  to  meet 
'  as  many  devils  in  Worms  as  there  are 
^  tiles  on  the  houses.' 

VOL.  IT.  31 


242  THE  DUTY  OF  WELL-DOING  [tJER.  %, 

To  the  exercise  of  such  a  fortitude  the  text 
exhorts  ;  whatever  the  difficulties  or  dangers 
may  be  which  we  are  called  to  encounter,  we 
must  brave  them.  We  must  still  do  good , 
though  scorned  by  men ;  though  opposed  by 
devils ;  though  stripped  of  our  property  ; 
drawn  from  our  homes,  in  pain,  in  disgrace ; 
still,  still  we  must  not  be  weary  in  well-doing. 
Ostentation  of  fortitude  we  must  avoid  ;  but 
when  duty  calls  us,  we  must  be  bold,  by  faith 
seeing  him  who  is  invisible.  To  yield  to  an 
enemy  when  we  are  able  to  resist,  is  dis- 
grac(^fii]  in  human  affairs.  To  abandon  an 
enterprise  on  account  of  the  difficulties  at- 
tending it,  affects  a  man's  reputation.  How 
much  more  disgraceful  to  crj,  "  there  is  a 
"  lion  in  the  way,"  when  God  says,  "  Go 
"  on,  it  is  the  right  way;  I  am  with  you!" 
Let  us  not  be  weary,  then,  in  encountering 
difficulties,  in  braving  dangers,  in  opposing 
enemies,  whilst  we  are  doing  our  duty. 
This  is  the  second  idea  contained  in  the  ex- 
hortation of  the  text. 

3.  It  implies  perseverance  in  well-doing. 

Our  industry  must  never  relax,  our  forti- 
tude never  unbend.  We  must  unceasingly  la- 
1x)ur,  and  unceasingly  be  resolute  and  firm 


iER.  X.]  EXPLAINED  AND  tINFOKCED.  243 

in  that  labour.  We  must  never  be  seduced 
from  duty  bj  temptations,  or  driven  from  it 
by  threatenings.  There  is  no  period  in  our 
lives,  when  we  may  discontinue  in  well-do^ 
ing;  for  piety,  justice,  charity,  and  the  like, 
never  cease  to  be  duties.  We  may  never  sit 
down  supinely,  saying,  ''  Our  work  is 
"  done ;"  for  one  duty  follows  short  upon 
another.  As  long  as  we  are  in  the  world, 
we  have  something  to  do,  and  that  ought  to 
be  done  agreeably  to  the  will  of  God. 

By  perseverance  in  duty ,  the  habit  of  well- 
doing becomes  more  and  more  permanent, 
and  the  practice  more  easy.  The  more  dili- 
gent we  are  in  the  service  of  God,  the  more 
pleasant  that  service  becomes.  The  more 
good  we  do  to  others,  the  more  we  desire  to  do. 
The  passions  and  appetites  become  more 
manageable,  temptation  loses  its  power,  our 
knowledge  increases,  our  love  to  God  and 
men  becomes  more  and  more  intense,  so 
that,  instead  of  being  weary  in  well-do- 
ing, we  pant  after  and  strive  for  growth 
in  grace,  and  the  knowledge  of  our  Lord 
and  Saviour  Jesus  Christ.  We  "  irive  all 
''  diligence,"  according  to  the  apostolic  pre- 
cept, "  to  add  to"  our  ^'  faith,  virtue;  and 


244  THE  DUTY  OF  WELL-DOriNG  [SER.  X. 

"  to  virtue,  knowledge ;  and  to  knowl  dge^ 
"  temperance ;  and  to  temperance,  pa- 
^'  tience ;  and  to  patience,  godliness ;  and 
*^  to  godliness,  brotherly -kindness;  and  to 
''  brotherly-kindness,  charity"." 

Such  is  our  obligation,  thus  to  persevere 
in  well-doing,  growing  more  and  more  indus- 
trious, more  and  more  courageous.  This 
is  the  last  idea  included  in  the  exhortation  of 
the  apostle  :  '^  Let  us  not  be  weary  in  well- 
'*  doing." 

What  a  lesson  does  it  teach  us !  what  a  duty 
does  it  enjoin !  A  lesson  of  admirable  wisdom, 
suited  to  our  case,  and  necessary  for  our  weak- 
ness ;  a  duty  which  calls  into  exercise  every 
noble  and  generous  feeling,  and  is  calculated 
to  mature  every  virtue.  He  who  learns  this 
lesson,  and  p'^rforms  this  duty,  cannot  fail 
to  excite  the  admiration  of  mankind !  How 
interesting  and  grand  the  spectacle  which 
he  exhibits!  How  worthy  of  imitation  by 
all! 

But  his  reward  is  not  confined  to  the  ap- 
plause of  his  cotemporaries,  or  even  of 
posterity.  It  is  not  confined  to  a  world 
whose  fashion  passeth  away.     His  reward 

n  2Pet.i.  5-— 7. 


SER.  X.]      EXPLAINED  AND  ENFORCED.         245 

is   on   high ;    it   is   with   liis   God.       This 
brings  me, 

II.  To  the  argument  whicli  the  apostle 
uses  to  enforce  his  exhortation.  ''  In  due 
'^  season  we  shall  reap,  if  we  faint  not." 

As  well -doing,  in  the  previous  verse,  is 
expressed  tigiu'ativel}'^,  by  "  sowing  to  the 
''  Spirit,"  so  here  the  reward  is  expressed 
figuratively,  by  reaping  in  due  season.  This 
season,  which  will  be  the  harvest  to  all  who 
labour  in  God's  field,  is  eternity.      Perhaps 
that  reward  which,  in  this  life,  awaits  those 
who  do  well,  may  be  included.     Though 
God  defers  this  often,  for  the  trial  of  their 
faith,  yet,  in  due  time,  he  is  pleased,  in  a 
variety    of  instances,    to   grant    that    they 
may   see  the  fruit  of  their  labour  in  this 
world.      Their  great  reward,   however,  is 
that  which   they  will  receive,   after  death 
has  closed  their  eyes  on  the  scenes  of  this 
life.     They  will   then  enter  on  that  state 
which  is  unchangeable,  and  reap  "  eternal 
^'  life."      This  is  the  reward  to  which  the 
apostle  refers,  as  appears  from  the  preceding- 
verse.     It  is  that  rest  which  remaineth  for 
the  people  of  God  ;  that  joy  at  God's  right 
hand,  and   those   pleasures  for   evermore. 


246  THE  DUTY  OP  WELL-DOING  [SER.X. 

which  they  shall  taste  in  heaven.  Though 
perfect,  as  to  its  quahty,  immediately  after 
the  dissolution  between  soul  and  body,  it 
will  not  be  perfect  in  degree  till  the  resur- 
rection, when  soul  and  body  will  again  be 
united,  never  to  separate.  It  is  a  reward  in 
which  both  parts  of  their  constitution  will 
share,  according  to  their  respective  natures. 
They  will  not  be  disappointed  in  their  ex- 
pectations of  it ;  it  will  exceed  their  imagina- 
tions; they  will  enjoy  it  for  ever. 

1.  They  will  not  be  disappointed  in  their 
expectations  of  it. 

"  God  is  not  unrighteous,"  saith  the 
apostle,  addressing  the  believing  Hebrews^ 
*^  to  forget  your  work  and  labour  of  love, 
"  which  ye  have  shewed  toward  his  name^ 
*'  in  that  ye  have  ministered  to  the  saints, 
"  and  do  minister.  And  we  desire  that 
"  every  one  of  you  do  shew  the  same 
*'  diligence,  to  the  full  assurance  of  hope 
"  unto  the  end  ;  that  ye  be  not  slothful, 
"  but  followers  of  them  who,  through 
*'  faith  and  patience,  inherit  the  pro- 
'^  mises.  For  when  God  made  promise  to 
"  Abraham,  because  he  could  i^wear  by  no 
"  greater,    he   sware    by   himself,   saying, 


SER.  X.]      EXPLAINED  AND  ENFORCED.         247 

"^  Surely  in  blessing  I  will  bless  thee,  and 
'^  multiplying  I  will  multiply  thee.  And 
^^  so,  after  he  hid  patiently  endured,  he  ob- 
^^  tained  the  promise.  For  men  verily 
'^^  swear  by  the  greater,  and  an  oath  for  con- 
'^  firmation  is  to  tliem  an  end  of  all  strife. 
"  Wherein  God  willing  more,  abundantly 
"  to  show  unto  the  heirs  of  promise  the  im- 
"  mutability  of  his  counsel,  confirmed  it  by 
"  an  oath ;  that  by  two  immutable  things  in 
^'  which  it  was  impossible  for  God  to  lie, 
'^^  we  might  have  a  strong  consolation,  who 
^'  have  fled  for  refuge  to  lay  hold  upon  the 
"  hope  set  before  us ;  which  hope  we  have 
"  as  an  anchor  of  the  soul,  both  sure  and 
"  steadfast,  and  which  entereth  into  that 
"  within  the  veil :  whither  the  forerunner 
"  is  for  us  entered,  even  Jesus,  made  an 
•^  high-priest  for  ever,  after  the  order  of 
"  Melchisedec'."  Surely  words  cannot  be 
more  explicit  than  these,  to  show  that  the 
reward  of  those  who  do  well  is  certain, 
unless  indeed  the  promise  and  oath  of  God 
both  fail.  They  will  not — they  cannot  be 
disappointed  in  their  expectations.  "  Their 
'^  hope  maketh  not  ashamed  ;  because/'  says 

h  Heb.  vi.  10—^0. 


248  THE  DUTY  OP  WELL-DOING  [sfcR.  X. 

the  same  apostle  we  have  already  quoted, 
addressing  the  saints  at  Rome,  ^'  the  love 
'^  of  God  is  shed  abroad  in  our  hearts  by 
^^  the  Holy  Ghost  which  is  given  unto  us. 
"  For  when  we  were  yet  without  strength, 
"  in  due  time  Christ  died  for  the  ungodly. 
"  For  scarcely  for  a  righteous  man  will  one 
^^  die :    yet  perad venture  for  a  good  man 
*^  some  would  even  dare  to  die.     But  God 
"  commendeth  his  love  towards  us,  in  that 
"  while  we  were  yet  sinners,  Christ  died  for 
^^  us.     Much  more  then,  being  justified  by 
'^^  his  blood,  we  shall  be  saved  from  wrath 
"  through  him.      For  if  when  we  were  ene- 
"  mies,  we  were  reconciled  to  God  by  the 
"  death  of  his  Son,  much  more  being  re- 
^^  conciled,    we     shall    be     saved    by    his 
^^  life'."     The  reasoning  is  conclusive,  Be- 
lievers shall    reap  in  due  season,  if  they 
faint  not — if  they  become    not   weary   in 
well-doing. 

2.  The  reward   of  those  who  continue 
well-doing,  will  exceed  their  imagination. 

Eye  hath  not  seen,  nor  ear  heard,  neither 
hath  it  entered  into  the  heart  of  man,  to 
conceive   its  m  agnificence,   its  blessedness, 

Rom.  V.  5 — 10. 


riER.  X.]  EXPLAINED  AND  ENFORCED.  249 

its  glory.      They  who  receive  it,  will  find 
that  it  infinitely  more  than  compensates  for 
all  their  toils,  and  labours,  and   perils,  and 
sufferings  in  this  life.      It  will  be  far,  incon- 
ceivably greater  than  any,  even  the  heavi- 
est and  most  terrible  affliction  experienced 
here.     It  will  be  worthy  of  his  nature  who 
grants  it ;  for  it  is  the  gift  of  his  love  ;  the  pro- 
duct of  his  wisdom  and  power ;  the  purchase 
of  the  blood  of  his  only  begotten  Son.     The 
sacred  writers,  when  they  mention  it,  seem 
lost;  they  accumulate  epithets;  they  labour 
in  description.      The  beauties  and  glories  of 
nature   are   called   in    to    aid   imagination. 
The  works  of  art  are  also  pressed  to  con- 
tribute their  share :  but  neither  nature  nor 
art  can  give  the   full,  the  adequate  idea. 
The  vastness  of  the  reward  overwhelms  the 
mind — it  is  infinite!     How  then  can  finite 
man  comprehend  it  ?  Seen  by  faith  througli 
a  glass  darkly,  oh,  how  transporting!      But 
when  seen  with  the  eye,  when  possessed  in 
actual    fruition — then,   then,    believer,  un- 
utterable wmU  be  thy  rapture !      You  will 
be  constrained  to  acknowledge  that  the  half 
was  not  told  you.      You  could  not  have 
VOL.  n.  82 


250  THE  I>UTY  OF  VVELL-DOIISG  [sER.  X. 

formed,  by  the  utmost  stretch  of  your  ima- 
^mation,  any  idea  worthy  of  it. 

3.  This  reward  will  be  everlasting. 
To  all  that  glory,  all  that  blessedness,  all 
that  joy,  which  the  redeemed  of  the  Lord 
shall  experience  in  due  season,  there  will  be 
no  end  ;  yea,  no  diminution,  nor  the  least 
failure.     On  the  contrary,  they  will  become 
more  and  more  susceptible  of  the  impres- 
sions of  pleasure,  the  emotions  of  delight, 
the  perfect  happiness  of  their  state.      For 
ever  will  they  serve  God,  for  ever  shout  his 
praises,  for  ever  taste  the  fulness  of  his  love, 
for  ever  be  in  his  presence,  for  ever  rejoice 
in  his  smiles.     When  ages,  succeeding  ages, 
have  passed  by,  their  blessedness  will  hardh 
be  begun.     What  a  thought !  how  vast !  and 
yet  how  exhilarating !  how  animating !  Wh;  > 
would  not  for  the  things  of  eternity  relin- 
quish those  of  time  ?  Who  would  jeopardize 
the  rewards  of  eternity  for  the  baubles  of 
a  day  ?     What  madness,  what  infatuation 
prevails  among  men,  to  prefer  things  tem- 
poral to  things  eternal — the  gratification  of 
their  passions  to  the  will  of  God ! 

Let  me,  then,  press  upon  you,  believers, 
the   exhortation  of  the   apostle,  "  Be  not 


SER.  X.]      EXPLAINED  AND  ENFORCED.         251 

''  weary    in   well-cloiiif^."       Recollect    the 
command  of  your   Lord,  "  Let  your  light 
''  so  shine  before  men,  that  they  may  see 
''  your    good    works,    and    glorify     your 
"  Father   which  is   in    heaven''."      Guard 
carefully   and    strenuously    against    sloth- 
fulness  on  the  one  hand,  and  timidity  on 
the  other.     Be  not  seduced  by  any  temp- 
tation, or  diverted  by    any   danger,   from 
well-doing.     Press  onward  in  your  course, 
and  still  onward.     Be  doing  more,  and  still 
more,  for  your  God  and  Saviour.     In  this 
way  you  will  afford  the  strongest  and  most 
irrefutable  evidence  of  the  excellency  of  the 
religion  which  you  profess  ;  and  will,  more- 
over, be  growing  in  your  conformity  to  God, 
and  ripeness  for  the  heavenly  inheritance. 

Though  well-doing  is  the  duty  of  all  men, 
yet  no  one  can  discharge  this  duty  who  is 
destitute  of  the  saving  grace  of  God.  That 
grace  is  freely  offered  to  all  who  enjoy  the 
Gospel  of  Jesus  Christ.  Flee,  then,  to  Him 
who  stands  ready  to  receive  and  bless  you, 
my  hearers,  who  have  heretofore  neglected 
the  great  salvation.  Flee  to  him,  under  a 
sense  of  the  awful  corruption  of  your  na- 
ture, and  the  evil  of  your  doings. 

d  Malt.  V.  IC. 


252  THE  DUTY,  &C.  [sER.  X. 

Remember  that  he,  who  is  now  infinitely 
kind,  will  be  the  inflexible  and  inexorable 
Judge  of  quick  and  dead,  on  the  last  day. 
Then  no  excuse  will  be  of  avail.  We  must 
now  give  our  hearts  to  him,  and  live  according 
to  his  commandments.  Be  persuaded  and 
urged  to  do  this  without  delay,  because  your 
lives  are  as  a  vapour,  and  the  due  season  is 
rapidly  hastening,  when  you  and  all  flesh 
shall  reap  the  fruit  of  your  doings.  Oh, 
sow  to  the  Spirit,  that  you  may  of  the  Spirit 
reap  everlasting  life !     Amen. 


SERMON    XI. 


THE  ETERNAL  INHERITANCE  OF 
BELIEVERS. 


II.  CORINTHIANS  V.  1—9. 

For  we  hnmjo  that,  if  our  earthly  house  of 
this  tabernacle  ivere  dissolved,  ive  hare 
a  huilding  of  God,  an  house  not  made 
tvith  hands,  eternal  in  the  heavens.  For 
in  this  we  groan,  earnestly  desiring  to 
he  clothed  upon  with  our  house  which 
is  from  heaven :  If  so  be  that  being 
clothed^  we  shall  not  be  found  naked. 
For  we  that  are  in  this  tabernacle  do 
groan,  being  burdened:  not  for  that  we 
ivould  be  unclothed,  but  clothed  upon, 
that  mortality  might  be  swallowed  up 
of  life.  Now  he  that  hath  wrought  us 
for  the  self -same  thing  is  God,  who  also 
hath  given  unto  us  the  earnest  of  the 


254  THE  ETERNAL  INHERITANCE  [SER.  XI. 

JSpirit.  Therefore  we  are  always  con- 
Jident,  knowing  that^  whilst  we  are  at 
hofne  in  the  body,  ive  are  absent  from 
the  Lord:  {For  we  walk  by  faith,  not 
by  sight:)  We  are  confident,  I  say^ 
and  willing  rather  to  be  absent  from 
the  body,  and  to  be  present  with  the 
Lord.  Wherefore  we  labour,  that  ivhe- 
ther  present  or  absent,  we  may  be  ac- 
cepted of  him. 

JLn  the  preceding  chapter  we  have  an  in- 
teresting and  affecting  contrast  between  the 
outward  trials  and  inward  supports  of  the 
apostles.  "  We  are  troubled  on  every 
"  side/'  says  Paul,  "  yet  not  distressed  ;  we 
"  are  perplexed,  but  not  in  despair ;  perse- 
'^  cuted,  but  not  forsaken;  cast  down,  but 
"  not  destroyed."  All  these  trials,  he  as- 
sures the  Corinthian  believers,  and  through 
them  other  believers,  were  for  their  sakes, 
"  that  the  abundant  grace  might,  through  the 
''  thanksgiving  of  many,  redound  to  the 
"  glory  of  God."  The  supports  which 
they  experienced  under  these,  sprung  from 
this  great  truth,  that ''  their  light  afflictions, 
'^  which  were   but   for  a  moment,  should 


SER.  XI.]  OF  BELIEVERS.  255 

^'  work  out  for  them  a  far  more  exceeding 
'^  and  eternal  weight  of  glory  ;  because  they 
"  looked  not  at  the  things  which  are  seen 
'^  which  are  temporal ;  but  at  the  things 
'^  which  are  not  seen  whicli  are  eternal." 

As  the  principle  which  influenced  the  con- 
duct of  the  apostles,  was  the  same  with  that 
which  governs  all  believers,  so  we  find,  that 
the  same  truth  which  supported  them  in 
their  trials,  possesses  equal  power  to  com- 
fort and  strengthen  these  under  all  the  suf- 
ferings, however  great  and  frightful  to  na- 
tural feeling,  which  tlieir  Heavenly  Father 
dispenses  to  them.  Afflictions  of  every 
kind,  by  the  tenor  of  the  covenant  of  grace, 
are  sanctified  to  the  followers  of  Christ,  so 
as  to  render  them  more  meet  for  the  heavenly 
inheritance.  On  this  inheritance,  this  future 
good,  this  exceeding  and  eternal  weight  of 
glory,  the  apostle  dwells  with  fondness  and 
perseverance  in  the  text,  unfolding  its  na- 
ture ;  the  manner  in  which  believers  re- 
gard it ;  the  ground  lohich  they  have  for 
expecting  it ;  and  the  effects  of  such  expec- 
tation upon  their  conduct.  To  these  sub- 
jects of  discussion  your  attention  is  solicited 
on  this  occasion. 


256  THE  ETERNAL  INHERITAISCE  [seR.  XL 

1.  We  shall  illustrate  the  nature  of  that 
exceeding  and  eternal  weight  of  glory,  of 
which  the  apostle  speaks.  This  is  de- 
scribed in  the  following  parts  of  the  text : 
^'  If  our  earthly  house  of  this  tabernacle 
"  were  dissolved,  we  have  a  buildins:  of 
"  God,  an  house  not  made  with  hands, 
"  eternal  in  the  heavens — clothed  upon 
"  with  our  house  which  is  from  heaven :  if 
"  so  be  that  being  clothed,  we  shall  not  be 
''  found  naked — clothed  upon,  that  morta- 
•^  lity  might  be  swallowed  up  of  life  -ab- 
'^  sent  from  the  body,  and  present  with  the 
"  Lord." 

The  language  used,  you  observers  figura- 
tive, and  some  of  it  obscure.  Our  body,  here 
called  ''  this  tabernacle,"  in  which  our  souls 
reside,  is  compared  to  ''  an  earthly  house," 
which  in  time  must  dissolve,  i.  e.  be  de- 
stroyed. In  contrast  to  this,  mention  is 
made  of  "  a  building  of  God,  an  house  not 
''  made  with  hands,  eternal  in  the  heavens." 
As  this  house  must  correspond  with  the 
constitution  of  man,  it  includes  m  it, 

TJie  state  of  the  souls  of  believers  after 
death,  and  that  of  their  bodies  after  the  re-^ 
suirection. 


SER.  XI.]  OF  BELIEVERS.  257 

This  house  from  heaven,  is  represented 
as  the  clolhimj  of  believers,  after  their 
earthly  house  is  dissolved,  by  which  we  are 
ta']^ht  that  their  souls  do  not  sleep  after 
dea^h  in  a  state  of  insensibihty,  and  that 
their  bodies  are  not  annihilated  by  death. 
The  former,  though  "  absent  from  the  body, 
^^  are  present  with  the  Lord."  The  latter 
will  exist  in  another  state,  though  in  a  dif- 
ferent form  ;  for,  as  it  is  afterward  ex- 
plained, "  mortality  shall  be  swallowed  up 
*^  of  life  ;"  or,  as  this  same  apostle  expresses 
himself  in  another  plare,  "  this  corruptible 
"must  put  on  incorruption,  and  this  mortal 
^^  must  put  on  immortality."  Thus  clothed 
•upon,  believers  shall  not  be  found  ''  naked," 
i.  e.  destitute  of  happiness,  or  exposed  to 
misery. 

From  this  brief  explanation  of  the 
apostle's  metaphorical  language,  the  con- 
clusion is  evident,  that  the  exceeding  and 
eternal  weight  of  glory,  of  which  he  speaks, 
includes  in  it  every  thing  that  relates  to  the 
perfect  happiness  of  a  believer's  person  and 
state  after  death.  To  be  convinced  of  tliis, 
we  need  oniy  for  a  moment  attend  to  the 
contrast    wiiich    he   exhibits    between    the 

VOL.  II.  33 


258  THE  ETERNAL   INHERITANCE  [SER.  XL 

militant  and  triumphant  saint.  The  former 
has  a  house  properly  called  a  tabernacle. 
either  in  reference  to  the  Jewish  tabernacle, 
which  was  a  moving  temple,  or  to  the  tent 
of  a  soldier,  a  shepherd,  or  traveller,  and 
denotes  its  frail tj  and  liability  to  changes. 
The  latter  has  a  building^  a  name  expres- 
sive of  majesty,  loftiness,  and  grandeur,  and 
therefore  not  given  to  mean  structures.  The 
house  of  the  former  is  earthly,  made  of  the 
dust,  sustained  by  the  fruits  of  the  earth, 
and  abiding  upon  it.  That  of  the  latter  is 
ill  the  heavens,  in  the  immediate  presence 
and  full  enjoyment  of  the  favour  of  the  Lord 
God  and  of  the  Lamb,  with  all  the  blessina's 
of  the  society  above.  The  house  of  the 
former  must  be  dissolved  ;  it  will  crumble 
into  dust,  and  mingle  with  its  kindred  ele- 
ments. That  of  the  latter  is  eternal,  sub- 
ject to  no  vicissitudes  nor  termination. 
How  great  the  difference !  On  the  one 
side  are  imperfection,  frailty,  uncertainty, 
death  :  on  the  other,  purity,  stability,  eter- 
nal health,  and  immortal  life. 

Let  us  for  a  moment  attend  to  those  par- 
ticulars which  the  apostle  suggests,  as  be- 
longing to  the  believer's  future  happiness. 


SER.  Xl.J  OF  BELIEVERS.  259 

1.  Whenever  he  is  dismissed  from  the 
body,  he  is  admitted  to  the  presence  of  his 
Lord.  His  soul  exists  m  a  disembodied 
state  until  the  morning  of  the  resurrection. 

Of  such  a  state  we  have  satisfactory  proof 
in  the  Word  of  God.  Christ,  in  rebuking 
the  Sadducees,  quotes  God's  declaration, 
"  I  am  the  God  of  Abraham,  and  the  God 
"'  of  Isaac,  and  the  God  of  Jacob;"  and. 
then  adds,  "  God  is  not  the  God  of  the 
''  dead,  but  of  the  living."  The  patriarchs 
must,  therefore,  have  lived  in  a  separate 
state.  Christ  told  the  thief  on  the  cross, 
*•  This  day  shalt  thou  be  with  me  in  para- 
^'  dise,"  which  can  be  explained  in  no  other 
way,  than  by  the  doctrine  of  a  separate 
state.  If  this  doctrine  be  not  true,  how  can 
the  apostle  be  justified  in  saying,  that  for 
him  it  was  far  better  to  depart  and  to  be 
with  Christ.  And  in  the  text,  the  words 
"  absent  from  the  body,  and  present  with 
"^  the  Lord,"  necessarily  require  the  admis- 
sion of  the  doctrine.  Besides  the  authority 
of  Scripture,  we  cannot  imagine,  "  that  a 
'-  soul,  which  carries  with  it  into  the  other 
"  world  a  promise  of  inheritino;  all  thinss. 
"^  that  is  the  olfspring  of  (lod  in  its  sphitual 


260  THE  ETERNAL  INHERrTAACE  [sER.  XL 

^'-  nature  and  holy  quality,  that  is  united  to^ 
"  its  head  Christ  Jesus,  Lord  of  all  the 
'^  upper  world,  that  this  soul  should  be  a 
^^  vagabond  spirit,  without  house  and  home, 
^•'  as  it  must  needs  be,  if  upon  the  dissolution 
^^  of  this  tabernacle,  it  does  not  enter  some 
"  buildins:  of  God"."  It  enters  into  a  state 
as  blessed  as  it  can  enjoy,  disunited  from 
the  bod  J.  It  is  made  perfect,  and  tastes 
the  pure  and  unalloyed  happiness  spring- 
ing from  its  inheritance  in  light. 

2.  At  the  resurrection  the  bodies  of  the 
saints  will  be  made  like  unto  Christ's  most 
glorious  body. 

The  same  body  which  was  sown  in  corrup- 
tion shall  be  raised  in  incorruption ;  which  was 
sown  in  weakness  shall  be  raised  in  power ; 
which  was  sown  in  dishonour,  shall  be  raised 
in  glory  ;  which  was  sown  an  earthly,  shall 
be  raised  an  heavenly  body  ;  which  was  sown 
a  natural,  shall  be  raised  a  spiritual  body. 
There  will  be  a  total  and  eternal  freedom 
from  all  weakness,  decay,  suffering,  or  im- 
perfection in  the  body.  It  will  be  no  more 
liable  to  sickness,  sorrow,  pain,  corruption, 
weakness,  or  death  ;  for  it  will  no  more  be 

0  Gravener's  Sermon,  Evangelical  Preacher,  vol.  ii.  p.  400* 


SER.  XI.]  OF  BELIEVERS.  261 

the  same  crazy,  tottering,  troublesome  body 
that  we  now  carry  about  with  us.  The 
saints  awaking  from  the  dust,  shall  be 
satisfied  with  their  likeness  to  Christ.  Their 
spirits  will  be  united  to  sucli  bodies,  bodies 
fitted  for  their  reception  by  the  process  of 
corruption,  and  the  quickening  power  of 
His  Spirit,  wiio  is  the  resurrection  and 
the  life.  In  soul  and  body  they  will  enter 
into  the  possession  of  the  exceeding  and 
eternal  weight  of  glory,  allotted  unto  them 
by  their  Father.  These  two  parts  of  our 
constitution  w  ill  resume  their  influence  upon 
each  other :  but  that  influence  will  be  ex- 
ercised in  promoting  their  blessedness  and 
glory.  There  will  be  no  law  in  the  mem- 
bers of  the  one  warrin^;  a^-ainst  the  law  of 
the  other  ;  but  a  perfect  harmony,  which 
will  produce  corresponding  effects. 

3.  At  the  final  account  saints  will  not  be 
found  naked. 

They  will  be  separated  from  the  wicked, 
and  put  in  possession  of  complete  happiness 
of  body,  soul,  and  state,  without  apprehen- 
sion of  its  diminution  or  decay.  The  facul- 
ties of  the  soul  will  be  enlarginir  in  their 
power  and  expansion ;  the  powers  of  the 


262  THE  ETaK.N'AL  JNHElil  f  AiNCE  [SER.  Xi 

body  in  their  activity  and  capacity  for  use- 
fulness ;  the  state  of  the  beatified  believers 
constantly  improving  in  every  thing  that  is 
interesting  to  holy  beings.  This  enlarge- 
ment of  the  faculties  of  the  soul  and  powers 
of  the  body,  together  with  this  improvement 
in  their  state,  will  be  unchangeable,  subject 
to  no  diminution,  no  alloy,  no  interruption. 

II.  The  manner  in  which  believers  reo:ard 
this  exceeding  and  eternal  weight  of  glory, 
is  now  to  be  explained. 

The  apostle  describes  it  in  these  words : 
'^  For  in  this  we  groan,  earnestly  desiring 
'^  to  be  clothed  upon" — '^  for  we  that  are  in 
'^  this  tabernacle  do  groan,  being  burdened: 
'•  not  for  that  we  would  be  unclothed" — 
'•  therefore  we  are  always  confident" — "  we 
'^  are  confident  and  willing  rather  to  be 
"  absent  from  the  body,  and  to  be  present 
•'  with  the  Lord."  Three  things  here  de- 
mand our  attention. 

1.  Believers  are  willing  to  be  absent 
from  the  body,  and  present  with  the  Lord. 

That  fear  of  death,  that  reluctance  to 
leave  this  world  which  is  natural  to  us  as 
sinful  men,  are  both  destroyed  in  them. 
They   are    thoroughly    reconciled    to    thi.« 


SER.  XI.]  OF  BELIEVERS.  263 

event,  willing  to  meet  it ;  not  because  they 
cannot  avoid  it,  but  because  it  meets  their 
approbation.  They  discern  in  the  death  of 
the  body,  the  righteousness  and  graciou.s- 
ness  of  God.  His  righteousness  in  punish- 
ing the  remains  of  corruption  in  their  mem- 
bers, by  dissolving  the  parts  thereof  His 
graciousness  by  making  this  dissolution  the 
means  of  purging  away  this  corruption  for 
ever.  They  admire  the  wisdom  and  power 
of  God  in  thus  making  that  event  which  is 
the  abhorrence  of  natural  feeling,  the  in- 
strument of  producing  the  highest  and  most 
perfect  happiness  of  which  they  are  capa- 
ble ;  in  constraining  the  king  of  terrors  him- 
self to  be  the  agent  to  introduce  them  into 
the  temple  above,  where  they  shall  never 


<jo  out. 


Their  willingness  to  die,  therefore,  is  the 
result  of  principle,  not  of  necessity.  They 
are  willing  even  in  time  of  health  and  pros- 
perity. They  are  willing,  with  delibera- 
tion, distinctly  understanding  the  nature  of 
death.  In  the  language  of  the  great  Dr. 
Owen,  each  in  the  exercise  of  living  faith 
can  say  to  his  body, ''  Die  then,  thou  frail 
•^  and  sinful  flesh,  dust  thou  art,  and  unto 


264  THE  ETERNAL  INHERITANCE.  [sER.  XI. 

*^  dust  thou  shalt  return  :  I  yield  thee  up 
^^  unto  the  righteous  doom  of  the  Holy  One. 
"  Yet  therein  also,  I  give  thee  into  the 
*^  hands  of  the  great  Refiner,  who  will  hide 
'^  thee  in  thy  grave,  and  by  thy  consump- 
"  tion  purify  thee  from  all  thy  corruption 
^'  and  disposition  to  evil.  And  otherwise 
"  this  will  not  be.  After  k  long  sincere 
"  endeavour  for  the  mortification  of  sin,  I 
*'  find  it  will  never  be  absolutely  perfect, 
"  but  by  this  reduction  into  the  dust.  Thou 
"  shalt  no  more  be  a  residence  for  the  least 
"  remainder  of  sin  unto  eternity,  nor  any 
^^  clog  unto  my  soul  in  its  actings  on  God. 
''  Rest,  therefore,  in  hope;  for  God  in  his 
^'  appointed  season,  when  he  shall  have  a 
"^  desire  unto  the  work  of  his  hands,  will 
^^  call  unto  thee,  and  thou  shalt  answer  him 
'^  out  of  the  dust.  Then  shall  he  by  an 
^^  act  of  his  Almighty  power,  not  only  re- 
^'  store  thee  unto  thy  pristine  glory  as  at 
"  the  first  creation,  when  thou  wast  the 
^'  pure  workmanship  of  his  hands ;  but  en- 
^^  rich  and  adorn  thee  with  inconceivable 
^^  privileges  and  advantages.  Be  not  then 
"  afraid  :  away  with  all  reluctancy  :  go  into 


SEK.  XI.]  OF  BELIEVERS.  265 

"  the  dust,  rest  in  hope,  for  thou  shalt  stand 
"  in  thy  lot  at  the  end  of  the  days''." 

2.  Believers  are  desirous  of  being  cloth- 
ed upon  with  their  house  which  is  from 
heaven. 

Their  desires  are  not  to  be  unclothed, 
that  is,  separated  for  ever  from  their  bodies^ 
but  to  have  their  mortal  and  corruptible 
frames  become  immortal  and  incorruptible. 
These  desires  spring  from  a  deep  sense  of 
their  present  infirmities,  and  a  believing  ap- 
prehension of  their  future  glory.  They 
groan,  being  burdened  whilst  in  the  flesh. 
They  suffer  so  much  uneasiness,  pain,  trou- 
ble, fatigue,  care,  as  to  make  them  exclaim, 
each  for  himself,  "  O  wretched  man  that  I 
"  am !  who  shall  deliver  me  from  the  body 
•'  of  this  death  ?"  Their  desires  for  deliver- 
ance are  ardent,  because  with  deliverance  is 
connected  glory.  This  glory,  including  in  it 
every  thing  which  the  understanding  ap- 
proves and  the  heart  chooses,  is  a  good  for 
the  enjoyment  of  which  they  long  and  pant 
Oft-times  they  cry  out  to  the  Saviour, 
•'  Why  are  thy  chariot-wheels  so  long  in 

b  Owen's   Med.  ami   Disc  on  the  (Jiory  of  Christ,  the 
Preface.     Ediii.  ed. 

VOL.  II.  ^^ 


26-6  THE  ETERNAL  INHERITANCE  [SER.  XL 

''  coming  ? — Come,  Lord  Jesus,  come  quick- 

Such  desires  are  perfectly  consistent  with 
resignation  to  God's  will,  and  patient  wait- 
ing for  death.  They  also  accord  with  the 
great  principle  of  self-preservation,  which 
grace  sanctifies  and  directs  to  a  proper  ob- 
ject in  all  believers.  The  highest  and  most 
perfect  good  is  before  them,  and  they  look 
towards  it  with  steadfastness  and  affection. 
To  be  put  in  possession  of  it,  thej  must  pass 
over  the  Jordan  of  death.  The  passage  is 
to  them  desirable,  for  beyond  the  cold 
stream  is  heaven.  In  no  other  way  can 
they  enter  into  the  rest  which  remaineth  for 
the  children  of  God.  They  therefore  fear- 
lessly encounter  the  darkness,  the  chillness^ 
the  terrors  thereof 

3.  Believers  are  confident  that  when  thej 
die  they  shall  be  happj.  "  We  know,'' 
says  the  apostle,  "  therefore  we  are  always 
^^  confident.'' 

They  know  it  as  an  indubitable  truth ; 
they  are  confident  about  it,  satisfied  that 
they  are  not  and  cannot  be  deceived. 
Their  knowledge  of  it  is  as  much  a  reality, 
as  their  knowledge  of  any  other  matter ;  and 


SER.  XI.]  OF  BELIEVERS.  2^7 

their  confideTice,  as  well  founded— as  ra- 
tional,  as   their    confidence    in    any   thing 
which  is  the  object  of  sense.     Their  under- 
standing's are  enlightened  and  convinced; 
their  affections  are  captivated  and  directed 
towards  that  which  the  understanding  ap- 
proves.    In  this  thei-e  is  not  the  least  delu- 
sion or  fanaticism.     They  are  as  rational,  as 
sober,  as  intelligent,  as  deliberate  in  then- 
confident  expectation  of  the  exceeding  and 
eternal  weight  of  glory  which  they  shall  re- 
<?eive,  as  any  of  you  are  in  the  discharge  of 
your  various  duties  in  life ;  yea,  more  so, 
infinitely  more  so,  than  you  can  be. 

I  do  not  say  that  all  behevers,  at  all  times, 
have  this  confidence.  Rut  this  I  maintain, 
that  it  is  an  attainable  privilege,  and  ought 
to  be  sought  after  with  assiduity  and  perse- 
verance. When  gained,  it  has  inherently 
all  the  essential  attributes  of  a  sound  under- 
standing, a  correct  judgment,  a  chaste  ima- 
gination, a  pure  heart.  Fanaticism  cannot 
be  ascribed  to  it,  without  charging  good 
sense,  profound  wisdom,  and  irreproacha- 
ble conduct  with  insanity. 

III.  We  shall  now  examine  the  ground 
which  believers  have  for  expecting  this  glo- 


268  THE  ETERNAL  INHERITANCE  [sER.  XL 

ry.  From  whence  do  they  derive  their 
knowledge  of  it,  and  their  confidence  of  ob- 
taining it?  The  answer  to  this  question 
will  unfold  the  ground  of  which  we  speak. 

1.    The  revealed   word   of  God   makes 
known  to  believers  this  glory. 

Many  are  the  passages  of  the  Old  and 
New  Testament  on  this  subject.     Thus  we 
have  Job's  declaration  :  "  For  I  know  that 
''  my  Redeemer  liveth,  and  that  he  shall 
'  stand  at  the  latter  day  upon  the  earth  : 
'  and  though  after  my  skin  worms  destroy 
^  this  body,  yet  in  my  flesh  shall  I  see  God : 
'  whom  I  shall  see  for  myself,  and  mine 
^  eyes  shall  behold,  and  not  another ;  though 
^  my  reins  be  consumed  withm  me-^."     To 
the  same  purpose,  David  says.  "  Therefore 
'  my  heart  is  glad,  and  my  glory  rejoiceth ; 
^  my  flesh  also  shall  rest  in  hope :  for  thou 
^  wilt  not  leave  my  soul  in  hell :  neither 
^  wilt    thou    suffer    thine    Holy    One    to 
'  see  corruption.     Thou  wilt  shew  me  the 
'  path  of  life :  in  thy  presence  is  fulness  of 
joy  ;  at  thy  right  hand  there  are  pleasures 
for  evermore^"     Christ  himself,  in  a  pas- 
sage already  quoted,  establishes  the  testimo- 

/  Job  xix.  25—27.  a;  P=.  xvi.  9—1 1 . 


SER.  XI.]  OP  BELIEVERS.  269 

ny  of  both  these  persons.  God,  he  says,  is 
-'  the  God  of  Abraham,  the  God  of  Isaac, 
*'  and  the  God  of  Jacob  ;"  but  adds, 
"  God  is  not  the  God  of  the  dead,  but 
*'  of  the  living."  In  perfect  agreement 
with  his  Master,  the  apostle  of  the  Gen- 
tiles informs  us,  that  Jesus  Christ  "  hath 
abolished  death,  and  hath  brought  life 
"  and  immortality  to  light  through  the 
"  GospeP:"  and,  in  giving  an  account  of 
the  resurrection  of  the  dead,  writes,  ''  Be- 
*'  hold,  I  shew  you  a  mystery  ;  w^e  shall  not 
"  all  sleep,  but  we  shall  all  be  changed,  in  a 
^^  moment,  in  the  twinkling  of  an  eye,  at  the 
"  last  trump  ;  (for  the  trumpet  shall  sound  ;) 
**  and  the  dead  shall  be  raised  incorruptible, 
*'  and  we  shall  be  changed.  For  this  cor- 
"  ruptible  must  put  on  incorruption,  and 
^'  this  mortal  must  put  on  immortality.  So 
"  when  this  corruptible  shall  have  put  on 
-'  incorruption,  and  this  mortal  shall  have 
"  put  on  immortality,  then  shall  be  brought 
''  to  pass  the  saying  that  is  written,  Death 
"  is  swallowed  up  in  victory  V 

But  why  should  I  add  any  more  to  these 
proofs  ?    The  language  of  the  text  clearly 

h  2  Tim.  i.  10.  i  \  Cor.  xv.  51—54. 


270  THE  ETERNAL  INHERITANCE  [SER.  XI. 

establishes  the  truth,  that  the  word  of  God 
makes  known  to  believers,  the  exceeding 
and  eternal  weight  of  glory  reserved  for 
them.  The  apostle  and  his  associates,  holy 
men  of  God,  spake  as  they  were  moved  of 
the  Holy  Ghost.  They  published  the  will 
of  Jehovah,  and  revealed  the  gracious  re- 
wards of  faith  in  his  Son  after  death. 

2.  Believers  are  persuaded  of  the  truth  of 
God's  revealed  will,  and  comply  with  the 
design  of  the  revelation. 

This  is  the  faith  of  which  we  have  alrea- 
dy spoken,  and  therefore  requires  no  addi- 
tional explanation''.  Its  importance  cannot 
but  strike  every  person  of  reflection.  By 
faith  believers  walk,  and  not  by  sight. 
Faith  and  sight  are  two  ditferent  principles 
of  human  conduct.  The  latter  regulates  all 
who  are  without  God  and  without  hope ; 
the  former,  all  who  know  God  and  keep  his 
commandments.  By  this  faith  believers  re- 
ceive the  substance  of  things  hoped  for,  and 
the  evidence  of  things  not  seen.  Future 
glory,  revealed  to  them  in  the  promise  of 
God,  is  thus  spiritually  perceived  by  them 

k  See  Ser.  ix.  "  The  Example  of  the  Bereans  commem! 
"  ed,"  for  the  nature  of  faith. 


SER.  XI.]  OF  BELIEVERS.  271 

as  an  undoubted  reality,  and  they  in  this  per- 
ception have  the  fullest  proof  that  they  shall 
enjoy  it  after  death.  They  thus  by  faith 
know  that  all  the  revelation  of  God  in  his 
word  on  this  subject  is  true,  and  are  confi- 
dent that  they  shall  be  made  partakers  of 
the  heavenly  inheritance. 

3.  They  are  made  believers  for  this  self- 
same purpose  by  God,  who  also  gives  unto 
them  the  earnest  of  his  Spirit. 

An  earnest  is  a  part  of  what  is  to  be 
given  or  paid,  or  some  less  thing  that  is 
given  to  secure  somewhat  that  is  more  or 
greater,  in  the  same  or  another  kind.  In 
a  way  of  sovereign  grace  and  bounty^ 
God  gives  his  Holy  Spirit  unto  believers, 
with  the  distant  information  that  he  will 
give  them  much  more  in  time  to  come. 
He  is  here  represented  as  the  earnest  of 
future  glory.  Many  things  are  implied,  on 
which  I  can  only  touch,  as  time  forbids 
an  enlargjement. 

First,  Believers  receive  the  Holy  Spirit 
immediately  as  the  Spirit  of  Christ,  to  make 
them  conformable  unto  him,  and  to  give 
them  a  participation  of  his  gifts,  graces,  and 
privileges. 


272  THE  ETERNAL  INHERITANCE  [SER.  XL 

Second^  Man  by  sin  had  forfeited  all 
l-ight  to  the  ends  of  his  creation,  both  on 
earth  and  in  heaven.  The  inheritance 
promded,  hoivever,  teas  not  to  be  annihi- 
lated. 

Third,  Christ  purchased  this  inheritance 
for  those  who  should  believe  on  his  name. 

Fourth,  The  way  in  which  any  of  our 
fallen  race  become  interested  in  the  redemp- 
tion of  Christ,  is  by  the  participation  of  his 
Spirit,  who  alone  can  change  the  heart,  and 
unite  us  to  Christ.  Hence  it  follows,  that 
by  the  Spirit  sent  down  into  the  hearts  of 
believers,  they  become  co-heirs  with  Christ, 

He  is  thus  the  earnest  unto  the  redemp- 
tion of  the  purchased  possession.  His  dwell- 
ing in  believers  secures  unto  them,  in  soul, 
and  bodv,  and  estate,  the  whole  inheritance. 
Before  this  inheritance  can  be  enjoyed,  they 
must  sustain  many  spiritual  trials  and  con- 
flicts, and  their  bodies  must  die  ;  nay,  their 
bodies  must  be  rescued  from  the  dust,  and 
united  again  to  their  souls.  Thus,  then, 
as  the  Lord  Christ  himself  was  made  heir  of 
all  things  by  that  communication  of  the  Spi- 
rit which  anointed  him  to  his  office,  so  the 
participation  of  the  same  Spirit  from  him 


SEU.  XI.J  OF  BELIEVERS.  273 

and  by  him  makes  believers  co-heirs  with 
him.  In  this  manner,  he  is  the  earnest  giv- 
en hy  God  of  the  future  glory.  By  liim 
God  moulds  and  fashions  them  to  this  end, 
working  them  in  that  foith  which  unites  to 
the  Son  of  God'. 

IV.  We  proceed  to  consider  the  effects 
which  the  expectation  of  this  glory  has  upon 
the  conduct  of  believers.  This  the  apostle 
describes,  when  he  says,  "  Wherefore  we 
"  labour,  that,  whether  present  or  absent, 
"  we  may  be  accepted  of  him."  This  la- 
bour includes  in  it  both  the  doing  and  suf- 
fering of  the  will  of  God. 

l.'^To  do  the  will  of  God,  is  to  perform 
the  duties  which  we  owe  to  him,  to  our  fel- 
low-men, and  to  ourselves. 

Of  these  duties  he  has  given  us  the 
fullest  information  in  his  word,  so  that  he 
who  runs  may  read  and  understand  them. 
I  shall  not  now  endeavour  to  unfold  them 
to  you,  even  in  a  brief  detail,  having 
o-iven  you  a  summary  on  another  occa- 
sion'. Suffice  it  to  say,  that  these  duties 
include    every   thing    which   is    calculated 

k  Owen's  two  Discourst-s  on  the  Uo\y  Spirit,  dis.  1.  ch.  "• 
I  Ser.  i.     The  Constraiiiiiisj  I  iillueiice  of  Christ's  Love. 

vol..  II.  ^'^ 


274  THE  ETERNAL  mHERITAiVCE  [sER.  Xu 

to  promote  our  individual  benefit,  the  real 
happiness  of  our  fellow-men,  and  the  glory 
of  God. 

These  duties  the  apostles,  and  all  believ- 
ers anointed  by  the  same  Spirit,  perform 
with  industry,  fortitude,  and  perseverance. 
On  these  particulars  I  shall  not  detain  you, 
as  you  cannot  but  recollect  that  they  have 
already  been  illustrated  and  enforced'". 
Your  attention  is  more  particularly  soli- 
cited, 

2.  To  suffering  the  will  of  God,  which  is 
an  important  part  of  the  labour  of  which  the 
apostle  here  speaks. 

This  suffering  constitutes  a  part  of  the  be- 
liever's cross,  which  he  must  take  up  and 
bear,  not  with  stoical  apathy,  but  with  re- 
signation, with  cheerfulness ;  yea,  with  joy. 
Many  are  the  predictions  of  the  Redeemer 
to  his  followers,  that  in  the  world  they 
should  have  tribulation.  But  with  these  pre- 
dictions he  connected  assurances  of  his  pre- 
sence and  support.  "  Be  of  good  cheer," 
said  he,  ''I  have  overcome  the  world"." 
Nay,  he  says,  *'  Blessed  are  ye,  when  men 

m  Ser.  x.     The  Duty  of  Well-doing, 
u  John  xvi.  33. 


SER,  XI.]  OF  BELIEVERS.  273 

^^  shall  revile  you,  and  persecute  you,  and 
*^  shall  say  all  manner  of  evil  against  you 
"  falsely,  for  my  sake.  Rejoice,  and  be 
"'^  exceeding  glad  ;  for  great  is  your  reward 
'^  in  heaven''." 

The  history  of  the  Church  abundantly 
proves  both  the  truth  of  the  predictions,  and 
the  reality  of  divine  support  in  the  hour  of 
trial.  JN  ot  to  say  any  thing  about  the  inter- 
nal conflicts  of  believers,  how  sadly  have 
they  suffered  in  their  external  state,  in  all 
ages !  They  have  every  where  been  spoken 
against  as  the  men  who  turn  the  world  up- 
side down.  They  have  trod  the  same  pain- 
ful, wearisome,  and  afflicting  path  with  their 
Master.  They  have  always  been  the  small- 
est number  in  any  one  portion  of  time,  and 
have  experienced  the  opposition  and  hatred 
of  a  world  in  arms  against  its  Maker  and 
Sovereign.  They  have  been  repeatedly 
called  to  contend  with  principalities  and 
powers,  and  spiritual  wickednesses  in  high 
places.  They  have  "  had  trial  of  cruel 
"  mockings  and  scourgings,  yea,  moreover, 
^'  of  bonds  and  imprisonments.  They  were 
^^  stoned,    they  were    sawn  asunder,  werp 

p  Matt.  T.  11,  12, 


276  THE  ETERNAL  INHERITANCE  [sER.  XI. 

"  tempted,  were  slain  with  the  sword :  they 
'^  wandered  about  in  sheep-skins  and  goat- 
"  skins ;  being  destitute,  afflicted,  torment- 
^'  ed :  they  wandered  in  deserts,  and  in 
"  mountains,  and  in  dens,  and  caves  of  the 
"  earth'." 

Under  these  accumulated  sufferings  they 
did  not  sink  into  despondence  or  despair. 
They  displayed  those  virtues  which  adorn 
and  dignify  human  nature.  They  refrained 
from  murmurings  against  God,  and  cherished 
forgiveness  towards  their  enemies.  They 
manifested  a  loftiness  of  spirit,  with  a  holi- 
ness of  life,  which  astonished  the  world. 

What  was  it,  then,  that  supported  them 
in  their  trials? 

They  had  not  the  interest  or  the  affection 
of  the  world  to  encourage  them ;  for  their 
interest  was  hostile  to  that  of  the  world ; 
and  instead  of  its  affection,  they  were  the 
innocent  victims  of  its  most  direful  and  im- 
placable hatred. 

They  had  not  the  expectation  of  being 
cherished  in  the  recollection  of  the  multi- 
tude. On  the  contrary,  they  well  knew 
that  the  multitude  would  malign  and  revile 
their  memory. 

d  Heb.  xi.  36—38, 


SER.  Xl.J  OF  BELIEVERS.  277 

They  were  heartily  despised  and  insulted ; 
their  motives  were  misrepresented,  and  they 
themselves  considered  as  fools  and  madmen  ; 
nay.  as  the  ofFscouring  of  the  earth,  utterly 
unworthy  of  the  least  attention. 

They  were  actually,  without  regard  to 
sex,  age,  or  condition,  dragged  to  the  stake, 
the  gibbet,  the  block ;  deprived  of  life  in 
the  most  painful  and  ignominious  manner. 
Every  ingenuity  vs  as  exerted  to  aggravate 
the  tortures  of  bodily  feeling,  and  the  an- 
guish of  the  mind. 

They  had,  therefore,  none  of  the  sup- 
ports which  the  warrior,  the  patriot,  and  the 
statesman  enjoy.  No  place  in  a  Roman 
Pantheon  was  to  be  allotted  to  their  re- 
mains, or  monument  in  a  Westminster 
Abbey  to  be  erected  to  their  memory.  No 
earthly  splendour  emblazoned  their  names. 
No  earthly  crown  encircled  their  brows. 
No  earthly  reward  awaited  their  victories. 
Every  motive  which  can  operate  upon 
the  unrenewed  heart,  was  entirely  want- 
ins  in  their  case.  Whatever  the  motives 
were  which  influenced  their  conduct,  they 
did  not  partake  of  the  nature  of  those  mo- 
tives which  actuate  the  majority  of  man- 


278  THE    ETERNAL    INHERITANCE  [sER.  XI, 

kind.  The  whole  of  their  conduct  was  di- 
rectly opposed  to  the  acknowledged  and 
accredited  wisdom,  judgment,  prudence, 
and  policy  of  the  world.  In  the  opinion 
of  the  most  grave,  and  learned,  and  virtu- 
ous of  the  men  of  the  world,  they  were 
considered  as  fools.  Jews  and  Gentiles,  in 
other  matters  hostile  to  each  other,  united  in 
this,  that  the  followers  of  Christ  deserved  pity 
for  their  weakness  and  hatred  for  their  im- 
piety. The  high-priest,  the  Scribes  and  the 
Pharisees,  though  for  different  reasons, 
adopted  the  same  language  concerning  them, 
and  conducted  in  the  same  manner  towards 
them,  as  the  Pagan  historians,  Suetonius 
and  Tacitus,  and  the  sophists,  Cekus  and 
Porphyry.  That  astonishing  combination 
which  took  place  in  the  trial  of  Christ,  be- 
tween Herod  and  Pilate, is  a  specimen  of  what 
afterward  took  place,  at  different  periods,  be- 
tween bitter  foes,  when  Christians  w^ere  to  be 
persecuted,  and  their  cause  to  be  ruined. 

What  then,  I  repeat  the  question,  sup- 
ported them  ?  What  were  the  encourage- 
ments which  the  religion  they  embraced  and 
defended  afforded  them?  Unquestionably 
those  which  spring  directly  from  the  hope  of 


SER.  XI.]  OF  BELIEVERS.  279 

a  remuneration  in  a  future  and  everlasting 
state.  They  had  respect  to  the  recompense 
of  reward  which  awaited  them  beyond  time. 
Enlightened  by  the  Spirit  of  God,  they 
compared  this  life  with  that  which  is  to  come; 
earthly  honours  w^ith  those  that  are  heaven- 
ly ;  acceptance  with  Christ,  with  acceptance 
among  men ;  heaven,  with  all  that  the 
world  could  give  them.  The  Redeemer's 
solemn  question  had  its  proper  effect  upon 
them  :  ^'  What  is  a  man  profited  if  he  shall 
''  gain  the  whole  world,  and  lose  his  own 
^^  soul  ?  Or  what  shall  a  man  give  in  ex- 
^^  change  for  his  soul  ?"  Every  thing  in 
time,  when  compared  with  eternity,  being 
weighed  in  the  balance,  was  found  wanting. 
The  reward  which  they  anticipated ;  the 
exceeding  and  eternal  weight  of  glory  which 
they  expected,  includes  in  it  every  thing 
that  the  understanding  can  approve,  or  the 
heart  can  desire  and  love.  The  imagination 
itself  cannot  form  any  adequate  conception 
of  its  greatness,  its  suitableness  to  our  con- 
stitution, its  exquisite  and  infinite  delights, 
its  eternity.  With  the  eye  of  faith  stead- 
fastly fixed  upon  this  reward,  the  glory  and 
felicity  of  earth  faded  to  the  view  of  Chris- 


280  THE  ETERNAL  INHERITANCE  [SER.  XL 

tians.  The  latter,  like  the  glow-worm^ 
emitted  a  dubious,  intermitting,  feeble  light, 
whilst  the  former,  like  the  king  of  daj^ 
poured  forth  a  steady,  uninterrupted,  re- 
splendent light.  They  could  look  on  the 
one  and  behold  its  poverty,  whilst  the  other 
dazzled  them  with  its  fulness,  and  blinded 
them  to  ever  J  other  object.  No  wonder, 
then,  that  they  fainted  not ;  but  that  though 
their  outward  man  perished,  yet  the  inward 
man  was  renewed  day  by  day.  No  won- 
der that  they  took  joyfully  the  spoiling  of 
their  goods,  knowing  in  themselves  that 
they  had  in  heaven  a  better  and  an  endur- 
ing substance.  No  wonder  that  they,  with 
cheerfulness,  and  oft-times  with  triumph,  as 
confessors  of  their  Lord,  gave  up  this  short 
and  unsatisfactory  life,  for  immortal,  eter- 
nal glory. 

This  subject  corrects  a  mistake  of  some 
believers ;  administers  a  solemn  warning 
to  unbelievers ;  and  addresses  a  seasonable 
exhortation  to  all  believers. 

First.  The  mistake  under  which  some 
believers  labour  is,  that  it  is  not  lawful  to 
regard  our  personal  interest,  in  matters  of 
religion,  any  further  than  the  value  which 


SER.  XI.]  OF  BKLIEVERS.  281 

we  possess  in  the  scale  of  being  ;    or,   in 
other  words,  that  we  must  be  willing,  if  our 
value  be  so  low,  to  relinquish  our  personal 
interest,  and  with  it  our  all,  for  those  who 
possess  more  value  than  ourselves.     As  the 
graduated  scale  to  estimate  such  value  has 
not  been  put  in  our  hands  by  the  Lord,  it 
is  impossible  for  us  to  judge  correctly  ;  and 
the  more  so  because  the  direct  effect  of  the 
grace  of  God  upon  the  heart  is  to  make 
every  man  think  lowly  of  himself,  in  honom' 
preferring  others.     Just  in  proportion  to  the 
power  of  grace  will  be  his  want  of  impar- 
tiality in  his  own  favour,  and  his  partiality 
towards  those  whose  value  in  the  scale  of 
being  is  far  inferior  to  his  own.     How,  then, 
must  he  act?      His  modesty,  his  knowledge 
of  his  own  corruption,  his  ignorance  of  the 
corruption  of  others,  his  desire  to  render  to 
every  man  his  due,  prevent  him  from  giv- 
ing that  credit  to  himself  which  he  really 
deserves.     Or,  if  on  a  fair,  impartial  ex- 
amination of  the  pretensions  of  others  and 
his  own,  he  is  constrained  to  judge  that  he 
is  of  more  value  than  others,  and  claims  his 
rights  as  such,  he  will  be  considered  vain, 
assuming,  and  arrogant,  by  all  who  under- 
voL.  II.  36 


2S2  THE  ETERNAL  INHKRlTAiNXE  [sER.  XL 

stand  human  nature.  In  this  dilemma,  the 
constitution  of  grace  never  has  placed,  and  I 
venture  to  say,  never  will  place,  any  j>erson. 
The  mistake  of  which  I  am  speaking, 
originates  in  the  idea  that  virtue  or  holiness 
consists,  not  in  choosing  and  performing 
every  duty  in  its  place,  but  merely  in  the 
love  of  being  in  general,  or  the  good  of 
the  whole  system  of  being.  As,  however^ 
this  good  "  embraces  such  an  infinity  o>f 
"  relations,  that  before  w^e  could  be  cer- 
'^  tain  what  action  it  prescribed,  the  sea- 
^'  son  of  action  would  be  past ;  to  weak, 
"  short-sighted  mortals,  providence  has  as- 
'-'  signed  a  sphere  of  agency  less  grand  and 
^'  extensive  indeed,  but  better  suited  to  their 
'^  limited  powers,  by  implanting  certain 
"  affections  which  it  is  their  duty  to  cul- 
'^  tivate,  and  suggesting  particular  rules  to 
^^  which  they  are  bound  to  conform.  By 
'^  these  provisions  the  boundaries  of  virtue 
"  are  easily  ascertained,  at  the  same  time 
"  that  its  ultimate  object,  the  good  of  the 
"  whole,  is  secured ;  for,  since  the  happi- 
"  ness  of  the  entire  system  results  from  the 
"  happiness  of  the  several  parts,  the  afFec- 
^^  tions,  which  confine  the  attention  tmme^ 


SER,  XI.]  OF  BELIEVERS.  283 

^^  diately  to  the  latter,  conspire  in  the  end  to 
"  the  promotion  of  the  former." 

But  since  the  interest  *'  of  any  limited 
"  number  of  persons  may  not  only  not  con- 
^'  tribute,  but  may  possibly  be  directly 
"^  opposed  to  the  general  good,  (the  interest 
"  of  a  family,  for  example,  to  that  of  a  pro- 
"'•  vince,  or  of  a  nation  to  that  of  the  world) 
'^  providence  has  so  ordei'ed  it,  that  in  a 
'^  well-regulated  mind  there  springs  up,  be- 
"  sides  particular  attachments,  an  extended 
'^  regard  to  the  f^pecies  whose  office  is  two- 
'^  fold :  not  to  destroy  and  eortingmsh  the 
'^  more  private  affections,  which  is  mental 
"  parricide  ;  but  first,  as  far  as  is  consistent 
•^  with  the  claims  of  those  who  are  imme- 
^'  diately  committed  to  our  care,  to  do  good 
"  to  all  men;  secondly,  to  exercise  a  juris- 
"  diction  and  control  over  the  private  affec- 
"  tions,  so  as  to  prohibit  their  indulgence, 
^^  whenever  it  would  be  attended  with  rna- 
^'  nifest  detriment  to  the  whole.  Thus 
^'  every  part  of  our  nature  is  brought  into 
"  action ;  all  the  practical  principles  of  the 
^^  human  heart  find  an  element  to  move  in. 
"  each  in  its  different  sort  and  manner  con- 
^^  spiring,  without  mutual  collisions,  to  main- 


284  THE  ETERAL  INHERITANCE  [SER.  XL 

'^  tain  the  harmony  of  the  world  and  the 
"  happiness  of  the  universe*/' 

Since  then  it  is  obviously  impracticable 
to  ascertain  the  precise  value  of  different 
persons,  why  should  we  tamper  with  the 
moral  sensibilities  of  our  nature,  by  making 
our  impartial  love  to  them  the  test  and 
evidence  of  a  gracious  state  ?  It  is  granted, 
without  hesitation,  that  supreme  love  to  God 
chiefly  for  his  own  sake,  as  he  has  revealed 
himself  to  sinful  men,  constitutes  the  dis- 
criminating feature  of  character  in  believ- 
ers. Whenever  this  is  wanting,  though 
there  may  be  a  profession  of  godhness,  its 
power  is  wanting ;  and  without  the  power 
the  profession  leaves  him  who  makes  it  a 
slave  of  unrighteousness,  sold  under  sin. 

But  I  ask,  is  this  supreme  love  to  God  in- 
consistent with  a  desire  to  promote  our  per- 
sonal happiness  ?  Are  we  bound,  in  seeking 
our  personal  happiness,  first  to  ascertain  the 
value  of  other  beings,  so  that  we  may  not 

^  R.  HalPs  Sermon  on  Modern  Infulelil}'.  This  subject 
is  more  particularly  examined  in  a  noie  (a  the  sermon,  in 
which  the  acute  and  ablo  author,  after  Efaling  the  simiKirity 
between  this  defiuition  of  virtue  and  that  which  Godwin 
snd  other  skeptics  gire,  prOTCs  if?  incorrectness. 


SER.  XI.J  OF  BELIEVERS.  280 

give  an  undue  preference  to  ourselves  above 
them  ?  Why  then  is  the  principle  of  self- 
preservation  interwoven  in  our  very  frame? 
Why  does  God  allow  us  to  use  means  for 
the  continuance  of  life,  though  it  may  be  at 
the  expense  of  the  lives  of  others,  as  in  cases 
of  defensive  war,  or  sudden  attacks  of  mur- 
derers ?  Why  does  God,  in  his  own  word, 
address  our  hopes  and  fears,  thus  directing 
his  instructions,  his  w  arnings,  his  invitations, 
to  the  principle  of  self-preservation,  which 
he  himself  has  implanted  in  us  ?  Self-pre- 
servation is  a  natural  right  which  we  possess, 
and  it  is  our  duty  and  privilege  to  promote 
it.  Sin  has  caused  us  to  seek  its  promotion 
in  wavs  where  we  meet  with  constant  dis- 
appointment,  and  which  God  condemns. 
Having  forsaken  the  fountain  of  living  wa- 
ters, we  have  hewn  out  unto  ourselves  broken 
cisterns,  which  can  hold  no  water.  In  this 
consist  our  error  and  crime,  that  we  look  to 
the  creature  for  our  happiness,  and  not  to  the 
Creator ;  not  in  our  seeking  after  our  own 
Iiappiness  apart  from  the  happiness  of  other 
persons.  I  say  apart  from,  not  opposed  to, 
the  happiness  of  others ;  for  opposition  can- 
not take  place  where  the  nature  of  happi- 


286  THE  ETERNAL  INHERITANCE  [sER.  XI. 

ness  is  understood.  It  does  not,  and  it  can- 
not consist  in  any  thing  but  the  favour  of 
God,  which  is  hfe,  and  his  loving  kindness, 
which  is  better  than  hfe.  We  cannot  be 
happy  so  long  as  we  do  not  glorify  God,  and 
we  cannot  glorify  God  without  being  happy. 
How  then  can  they  who  glorify  God  be  op- 
posed to  each  other  in  their  pursuit  after 
their  individual  happiness?  There  are  no 
points  of  collision  to  produce  opposition 
among  them.  Aiming  at  the  same  object, 
they  cannot  in  their  course  delay  to  ascertain 
which  of  them  promotes  this  object  most; 
but  are  in  their  places,  without  speculating, 
doing,  so  far  as  they  can,  the  will  of  God. 
All  cannot  equally  glorify  God ;  but  on  that 
account  he  who  cannot  glorify  God  to  the 
same  degree  with  another,  is  not  to  cease 
glorifying  God  as  he  can,  in  order  that  he 
may  give  precedence  to  the  other.  And  be- 
sides, as  we  are  speaking  of  believers,  he 
cannot  relinquish  his  own  happiness,  which 
is  only  obtained  and  preserved  in  glorifying 
God,  for  the  sake  of  any  who  may  possess 
more  value  in  the  scale  of  being.  He  who 
is  willing  to  sacrifice  that  happiness  which 
he  has  experienced  in  glorifying  God;  even 


SER.  XI.]  OF  BELIEVERS.  287 

for  the  glory  of  God,  commits  a  moral  and 
spiritual  svucide,  which  is  as  condemnable  as 
natural  suicide. 

To  glorify  God  and  to  seek  our  own  hap- 
piness, distinct  from,  but  not  opposed  to,  the 
happiness  of  others,  is  not  contradictory. 
The  Redeemer  sought  not  his  own  glory,  but 
that  of  his  Father ;  yet  for  the  joy  that  was 
set  before  him,  he  endured  the  cross.  Moses, 
seeing  him  wlio  was  mvisible,  and  refrardinc 
his  glory,  had  respect  to  the  recom[>ense  of 
the  reward.  The  apostles,  acting  according 
to  the  example  of  their  master,  whilst  they 
exerted  themselves  to  advance  his  cause, 
looked  to,  and  were  influenced  by,  the  ex- 
ceeding and  eternal  weight  of  glory  which 
awaited  them.  And  in  this  regard  which 
the  saints  of  old  and  the  apostles  had  to  the 
reward  before  them,  it  appears  that  they 
acted  upon  the  principle  of  self-preservation. 
They  had  respect  to  their  own  happiness ; 
their  personal  enjoyment  abstracted  from, 
but  not  hostile  to,  the  happiness  and  enjoy- 
ment of  others.  It  is  true  their  temper  of 
mind  prompted  them  to  desire,  and  so  far  as 
they  could  effect  it,  to  produce  the  happi- 
ness of  others.     But  this  feeling  was  the  re- 


288  THE  ETERNAL   INHERITANCE  [«EK.  XI. 

suit  of  their  own  happy  state,  which  engen- 
dered such  benevolence  in  their  hearts.  For 
let  it  never  be  forgotten  that  personal  miser j^ 
unsanctified  by  the  grace  of  God,  is  the  ene- 
my of  benevolent  affections.  The  devils  are 
strangers  to  their  influence :  and  had  the  curse 
been  consummated  upon  our  race,  we  would 
never  have  possessed  or  displayed  them. 
The  hope  of  acceptance  with  God  has  ori- 
ginated in  the  human  family  the  exercise 
of  love  for  our  fellow-men,  and  mercy  to- 
wards them  in  their  afflictions. 

Secondly,  The  warning  which  this  subject 
gives  to  unbelievers  is^  that  they  should  pre- 
pare for  death. 

What  are  your  prospects,  ivho  live  with- 
out God,  and  without  hope?  Wh-^n  you 
die,  and  die  you  must,  whither  do  you 
expect  to  go  ?  —to  heaven  or  to  hell  ? 
Have  you  made  provision  for  the  great 
change  which  awaits  you  ?  Have  you  an 
house  not  made  with  hands  eternal  in  the 
heavens,  when  the  earthly  house  of  your  ta- 
bernacle shall  be  dissolved  ?  What  ?  know- 
ing that  you  must  die,  are  you  living  without 
any  regard  to  your  future  welfare  ?  Infa- 
tuated  men.  you  are  preparing  for  your- 


SER.  xk]  of  believers.  289 

selves  tribulation  and  anscuish  for  a  dying 
hour.  When  you  come  to  the  verge  of  life, 
and  are  compelled  by  a  powerful  hand  that 
you  cannot  resist,  to  take  the  fearful  leap, 
what  will  support  you?  In  looking  back 
upon  your  past  lives,  a  long  black  catalogue 
of  sins  will  present  itself  to  your  memories : 
in  looking  forward,  the  horrible  prospect  of 
eternal  destruction  will  break  in  upon  your 
dismayed  spirits.  No  comforter  will  then 
be  near  to  speak  peace,  applying  to  your 
hearts  the  blood  of  the  everlasting  covenant, 
and  opening  to  your  view  the  blessedness  of 
an  infinite  inheritance.  Alone,  unaided,  con- 
scious of  your  deserts,  and  expecting  wrath, 
your  heart  and  flesh  failing  you,  how  will 
you  be  able  to  grapple  with  the  king  of 
terrors  ? 

Sirs,  God  warns  you  now,  and  you  ought 
no  longer  to  trifle  with  the  warning.  God 
threatens  you  now,  and  you  ought  to  fear 
his  threatnings.  God  exhorts  you  now,  and 
you  ought  to  say,  "  speak  Lord,  for  thy 
"  servants  hear."  Immediately  hasten  to 
Christ,  the  resurrection  and  the  life,  in  whom 
there  is  redemption  through  his  blood.  Why 
should  you  delay  any  longer  to  secure  the 

VOL.  II.  37 


290  THE  ETERNAL  INHERITANCE  [SER.  XL 

favour  of  your  offended  God  ?  That  you  may 
more  speedily  and  certainly  perish  ?  for  pe- 
rish you  must,  if  you  die  without  being  re- 
conciled to  God  through  Jesus  Christ.  Be 
ye  then  reconciled  to  God,  that  ye  may  live. 
To-day,  if  you  will  hear  his  voice,  harden 
not  your  hearts. 

Thirdly,  The  exhortation  which  the  sub- 
ject addresses  to  believers  is,  give  all  dili- 
gence to  make  your  calling  and  election  sure, 
that  so  you  may  be  more  and  more  qualified 
for  the  heavenly  inheritance. 

Brethren,  live  by  faith  in  Him  who  is 
the  Lord,  your  righteousness  and  strength. 
Rely  upon  his  covenant  faithfulness  at  all 
times,  especially  in  the  day  of  affliction,  and 
in  the  hour  of  death.  Honour  him  by  your 
prompt  and  cheerful  obedience  to  all  his  will, 
and  bear  the  chastisements  of  his  hand  with 
patience  and  resignation.  You  have  every 
encouragement  to  persevere  in  following 
your  Lord  fully.  Now  he  dispenses  to  you 
his  grace  as  you  need  it — hereafter  he  will 
put  the  crown  upon  your  head. 

Thus  far  you  have  advanced  in  your  jour- 
ney to  the  eternal  world,  where  the  reward 
of  your  labour  of  love  and  work  of  faitli 


SER.  XI.]  OF  BELIEVERS.  291 

awaits  you.  What  is  before  you,  God  only 
knows ;  but  whatever  it  is,  he  will  help  you 
m  adversity,  and  sanctify  prosperity  to  you. 
The  space  between  you  and  the  grave  is  not 
great  You  are  drawing  nearer  to  the  hea- 
venly temple.  The  world  is  behind  you ; 
heaven  is  before  you.  From  behind  you 
hear  the  groans  of  misery  and  the  cry  of  des- 
pair. Before  you,  from  above,  you  will 
presently  hear  the  voice  saying.  Come  up 
iiither.  Obedient  to  the  call,  you  will 
hasten  to  join  kindred  souls.  They  are 
waiting  for  you,  ready  to  welcome  your  en- 
trance into  the  Holy  City.  Ere  long  its 
spires  will  glitter  in  your  view — ere  long  the 
melodies  of  its  inhabitants  will  fill  you  with 
rapture — ere  long  you  will  mingle  your  ho- 
sannas  with  those  of  others  ransomed  by 
Christ.  What  if  you  have  yet  to  cross  many 
a  mountain,  traverse  many  a  valley,  encoun- 
ter many  an  enemy,  the  Lord  will  help  you. 
Nay,  when  you  come  to  the  Jordan  of  death, 
its  waves  will  roll  back.  The  Lord  will  help 
you  to  pass  over  it  in  safety;  and  on  the 
other  side  you  will  join  in  the  shout  of  vic- 
tory, in  the  acclamations  of  Hallelujah. 
Amen. 


SERMON    XIL 


CHRIST    THE   ONLY   FOUiNDATION. 


1  CORINTHIANS  HI.  11. 

For  other  foundation  can  no  man  lay,  than 
that  is  laidy  which  is  Christ  Jesus. 

The  Church  in  Corinth  was  the  seat  of 
discord  soon  after  its  formation.  Forget- 
ting that  One  was  their  Master,  even  Christ, 
they  split  into  parties,  caUing  themselves  b}^ 
the  name  of  Paul  and  Apollos.  Against 
this  ungodly  conduct  the  apostle  remon- 
strates with  holy  warmth,  asking  them, 
''  Who  is  Paul,  and  who  is  Apollos,  but 


SER.  Xll.j        CHRIST  THE  ONLY  FOUNDATION.  293 

"  ministers  by  whom  ye  believed,  even  as 
'^  the  Lord  gave  to  every  man?"  He  pro- 
(•eeds  to  inform  them  that,  in  convertina:  the 
world,  the  ministers  of  Christ  had  different 
parts  assigned  them.  "  I  have  planted," 
says  he,  "  Apollos  watered;  but  God  gave 
*^  the  increase."  The  whole  depended  on  the 
divine  co-operation  and  blessing.  They 
were,  however,  all  one  with  respect  to  the 
end  for  which  they  laboured.  They  were 
joint-labourers  employed  by  God.  The 
people  were  God's  field  which  they  were  to 
cultivate,  and  God's  building  or  temple 
which  they  were  to  rear.  He  then  assures 
them  that,  as  a  wise  master  builder,  he  had 
laid  a  good  foundation  for  this  temple,  this 
building  of  God.  Every  one,  therefore, 
coming  after  him,  was  bound  to  take  heed 
liow  he  builded  thereupon  ;  for  he  declares, 
^'  Other  foundation  can  no  man  lay,  than 
''  that  is  laid,  which  is  Jesus  Christ." 

These  words  not  only  contain  a  warning  to 
ministers  for  the  regulation  of  their  conduct, 
but  also  unfold  a  solemn  and  important  truth, 
for  the  benefit  of  all  who  hear  them.  In 
this  last  view  they  will  now  be  used  as  the 


294  CHRIST  THE  [SER.  XIL 

subject  of  discourse.     For  their  explanation, 
we  shall  consider, 

I.  In  what  sense  Christ  is  the  foundation 
of  the  Christian  temple,  or  the  whole 
Church,  and  each  believer  in  particular. 

II.  Endeavour  to  demonstrate,  that  no 
other  foundation  can  be  laid. 

I.  The  idea  of  good  men  being  a  temple, 
was  familiar  to  the  ancient  Heathen,  as 
well  as  common  in  the  Scriptures.  Two 
things  concur  in  the  constitution  of  a  tem- 
ple, and  both  apply  to  all  believers  : 

First.  That  the  Divinity  should  either 
dwell  in,  or  give  some  tokens  of  his  especial 
presence  there.  Hence  was  the  temple  of 
Jerusalem  called  the  house  of  God's  habi- 
tation^ and  the  tabernacle,  the  place  of  the 
habitation  of  God's  glory,  from  whence  he 
is  said  to  shine  forth  when  he  gave  the  Jews 
a  testimony  of  his  gracious  presence.  Now 
the  Holy  Spirit  being  that  in  the  New  Tes- 
tament which  answers  to  the  Schechinah  in 
the  Old,  he  dwelling  in  the  bodies,  and 
being  present  in  the  assemblies  of  the  saints, 
doth  make  them  a  spiritual  habitation  of  the 
Lord. 


SER.  XII.]  ONLY  FOUNDATION.  295 

Second.  To  constitute  a  temple,  it  must 
be  a  place  dedicated  and  appropriated  to 
God's  use.  Hence  are  the  temple  and  ta- 
bernacle so  often  called  the  house  and  tem- 
ple of  the  Lord.  Therefore,  also,  saith 
the  apostle,  addressing  believers,  "  Ye  are 
"  not  your  own^y 

In  both  these  particulars,  which  illustrate 
sufficiently  the  propriety  and  suitableness 
of  the  figure  used,  is  Christ  the  foundation 
of  the  whole  Church,  and  of  each  believer 
individually.     For, 

1.  Through  him  God  dwells  in  them, 
and  gives  them  especial  tokens  of  his  pre- 
sence. 

Discomiected  from  Christ,  they  are  alien- 
ated from  God  and  enemies  of  his  govern- 
ment. This  is  the  uniform  language  of  Scrip- 
ture, when  it  describes  the  natural  state  of  all 
men,  believers  as  well  as  unbelievers.  They 
are  dead  in  trespasses  and  sins,  walking 
according  to  the  course  of  this  world,  ac- 
cording to  the  prince  of  the  power  of  the 
air,  the  spirit  that  now  worketh  in  the 
children  of  disobedience  ;  fulfilling  the  de- 
sires of  the  flesh  and  of  the  mind  ;  being  by 

h  Whitby. 


296  CHRIST  THE  [SER.  Xli, 

nature  children  of  wrath.  In  this  state, 
God  cannot  but  view  them  with  abhorrence ;, 
for  he  loves  his  own  perfections,  and  what- 
ever is  conformable  to  them.  Before  he  can 
love  any  of  our  race,  it  is  therefore  evident 
that  they  must  undergo  a  great  and  radical 
change.  This  change,  we  are  informed,  can- 
not be  effected  by  our  own  powers,  because 
we  see  no  necessity  for  it,  and  therefore  will 
remain  as  we  are,  without  even  a  sincere  de- 
sire after  a  change. 

Every  unrenewed  person  is  in  the  situa- 
tion of  a  lunatic,  who  fancies  himself  a 
monarch  disposing  of  kingdoms,  whilst 
he  is  ignorant  of  his  true  character  and 
pitiful  situation.  Where  there  is  no  con- 
viction of  sin,  there  the  impression  on 
the  mind  is  self-complacent.  The  sinner 
thinks  himself  spiritually  rich  and  increased 
in  goods,  and  in  want  of  nothing.  He  does 
not  feel  condemned,  because  he  sees  nothing 
in  himself  to  condemn.  If  the  tenor  of  his 
life  be  free  from  external  transgressions,  he 
looks  forward  to  future  happiness  as  the  re- 
ward of  his  merit.  Had  he  the  power  there- 
fore of  creating  himself  anew,  he  would  not 
do  it,  for  he  has  no  inclination  to  be  holy. 


SER.  XII.]  ONLY   FOUNDATION.  297 

How  then  do  any  become  new  creatures  ? 
By  being  in  Christ  Jesus.  How  do  any 
turn  from  what  they  once  thought  right  to 
views  and  actions  diametrically  different? 
They  are  quickened  together  with  Christ. 
How  can  God  look  on  them  with  favour? 
Through  Christ,  by  whom  he  is  reconciling 
the  world  unto  himself.  How  can  God 
dwell  in  them,  and  bless  them  with  his  pre- 
sence? Through  Christ,  by  whom  they 
have  access,  or  introduction  into  tliis  grace 
wherein  they  stand,  viz.  to  have  peace  with 
God  and  joy  in  him. 

Christ  is  the  grand  medium  of  intercourse 
between  heaven  and  earth.  By  him  God 
has  made  all  things  friendly  in  him,  mak- 
ing peace  between  them  by  the  blood  of 
his  cross'.  He  is  a  propitiation  for  sin, 
being  made  a  sin-offering  for  us,  that  we 
might  be  made  the  righteousness  of  God 
in  him.  Faith  in  him  as  such,  is  the  mean 
or  instrument  of  acceptance  with  God.  It  is 
counted  for  rishteousness  to  them  that  be- 
lieve,  and  by  it  they  become  the  children  of 
God,  enjoying  the  spirit  of  adoption,  where- 
by they  cry  Abba,  Father.    God  thus  dwells 

(I  Whitby  on  Col.  i.  20. 

VOL.  II.  38 


298  CHRIST  THE  [sER.  XH. 

in  them  by  Christ,  and  walks  in  them.  He 
is  their  Father,  and  they  are  his  children. 
Christ  is  their  bond  of  union  and  commu- 
nion — his  merits  the  ground  on  which  both 
depend.  Remove  him,  if  possible,  from  be- 
lievers, and  alienation  will  once  more  be  in- 
troduced into  their  minds.  They  will  become 
enemies  of  God,  by  evil  works.  Through 
him,  in  the  body  of  his  flesh,  by  death,  they 
are  reconciled  to  God.  He  becomes  their 
Father,  and  calls  them  children.  Satan  is 
dethroned  in  their  hearts :  God,  by  his  Spirit 
reigns  there,  bringing  every  thought  and 
power  to  the  obedience  of  Christ.  Instead 
of  a  darkened  understanding,  there  now  is 
spiritual  illumination ;  instead  of  an  obstinate 
will,  a  cheerful  subjection  to  the  divine  law 
in  every  particular ;  instead  of  disordered 
affections,  the  whole  soul  purified  and  filled 
with  divine  love.  As  lively  stones,  thej  are 
built  up  a  spiritual  house,  for  the  special 
abode  of  God,  Jesus  Christ  being  the  chief 
corner-stone. 

In  time  past  they  tc^ere  not  a  people, 
but  now  are  the  people  of  God.  As  a 
bridegroom  rejoiceth  over  the  bride,  so 
God  rejoices  oyer  them.     He  never  leaves 


bER.  XII.]  ONLY  FOUNDATIOX.  299 

them,  nor  forsakes  them.  They  are  honour- 
able in  his  eyes,  and  he  loves  them.  They 
are  one  with  Christ,  as  he  is  one  with  the 
Father:  and  as  the  Father  is  well  pleased  with 
the  Son,  who  is  heir  of  all  things;  so  he  is 
well  pleased  with  those  who  are  joint  heirs. 
He  comforts  them  in  their  tribulation,  and 
supports  them  in  the  prospect  of  death,  with 
the  hope  of  the  Gospel,  which  is  Christ  in 
them,  the  hope  of  glory.  As  through  him 
they  obtain  the  divine  favour  in  this  life,  so 
through  him  they  must  enter  into  the 
heavens.  Thither  he  has  passed  as  their 
forerunner,  and  from  thence  they  look  for 
him  again,  a  second  time,  that  he  may  re- 
ceive them  to  himself. 

2.  Through  Christ  believers,  as  a  temple, 
are  dedicated  and  appropriated  to  the  divine 
service. 

They  are  separated  by  their  baptism 
from  the  world  which  lieth  in  sin  :  from 
the  love  of  sin  in  their  hearts,  by  their  rege- 
neration :  and  from  the  practice  of  sin  in 
their  lives,  by  their  uniform  and  genuine 
good  works.  They  are  God's  workman- 
ship, created  in  Christ  Jesus  unto  good 
ivorks.     They  are  called  to  be  holy  in  all 


30&  CHRIST  THE  [sER.  XIL 

manner  of  conversation,  as  God  is  holy. 
Redemption  imposes  on  them  the  obligation 
of  presenting  themselves  living  sacrifices, 
holy  and  acceptable  to  God,  which  is  their 
reasonable  service.  They  are  a  chosen  ge- 
neration, a  royal  priesthood,  an  holy  nation, 
a  peculiar  people,  to  show  forth  the  praises 
of  him  who  hath  called  them  out  of  dark- 
ness into  his  marvellous  light.  To  glorify 
God  in  soul  and  body  is  the  great  object  of 
their  desires,  the  mark  they  aim  at  in  all 
their  actions.  By  the  Spirit  of  God  dwelling 
in  them,  they  are  fitted  for  a  spiritual  life. 
They  look  not  at  the  things  which  are  seen^ 
which  are  temporal,  but  at  the  things  which 
are  not  seen,  which  are  eternal.  They  la}^ 
up  their  treasures  not  on  earth,  but  in  heaven 
They  live  not  unto  themselves,  but  unto  the 
Lord,  whose  they  are.  To  him  they  have 
yielded  themselves,  as  their  master^  and  for 
his  service  they  exert  themselves.  To  do 
otherwise  would  be  as  inconsistent  as  to  con- 
vert a  temple  of  God  into  a  haunt  of  riot  and 
debauchery. 

As  Christ,  by  his  grace,  qualified  them  for 
God's  indwelling,  so  he  also  qualifies  them  for 
his  service.    They  are  not  their  own,  for  they 


SER.  XII.]  ONLY  FOUNDATION.  301 

are  bought  with  a  price,  even  the  precious 
blood  of  Christ;  therefore  they  must  glorify 
God.  The  foundation  of  their  dedication  to 
God,  as  well  as  of  God's  dwelling  in  them^ 
is  Christ.  He  is  thus  the  foundation  of  all 
that  constitutes  them  believers.  He  is  the 
object  of  saving  faith ;  the  giver  of  evan- 
gelical repentance ;  the  efficient  cause  of 
holy  obedience.  From  him  love  flow^,  and 
on  him  hope  rests.  His  blood  is  a  fountain 
which  cleanses  from  all  sin ;  his  death  has 
procured  pardon  for  guilt,  and  comfort  for 
wretchedness. 

In  a  word,  remove  Christ,  and  vou  annihi- 
late  believers,  according  to  the  idea  which  the 
scriptures  afford  of  them.  They  no  longer 
exist.  You  may  have  serious  persons,  per- 
sons externally  moral ;  you  may  have  de- 
cent citizens,  and  obliging  neighbours ;  you 
may  have  theists,  persons  believing  in  the 
existence  of  a  God,  and  a  future  state,  but 
you  look  in  vain  for  scriptural  believers. 
These  are  temples  of  God  whose  foundation 
is  Christ.  Do  they  believe  in  God  ?  they 
believe  in  Jesus  Christ,  who  is  one  with  him^ 
and  the  Saviour  of  sinners.  Are  they  moraty 
performing  their  duty  ?     It  is  through  Christ 


302  CHRIST  THE  fsER.  \ir  = 

strengthening  them.  Their  obedience  is 
Christian.  They  serve  Christ  in  all  that 
they  do,  in  word  or  deed.  Do  they  expect  to 
be  happy  after  death  ?  It  is  through  Christ, 
who  is  the  resurrection  and  the  life.  Do 
they  love  God  ?  It  is  as  the  Father  of  our 
Lord  Jesus  Christ.  He  is,  in  short,  the 
foundation  of  the  doctrines  which  they  be- 
lieve, of  the  obedience  which  they  manifest, 
and  of  the  hope  which  they  cherish.  I  pass 
on  now, 

II.  To  the  second  general  head  of  dis- 
course, which  is  to  endeavour  to  demonstrate 
that  no  other  foundation  of  this  temple  than 
Jesus  Christ  can  be  laid. 
/  This  is  the  uniform  language  of  Scrip- 
ture. Therein  we  are  taught  that  there 
is  but  one  Saviour,  one  method  of  accept- 
ance with  God,  one  baptism,  one  faith,  one 
hope  of  our  calling,  even  as  there  is  but 
one  God.  It  is  expressly  and  positively 
declared  that  there  is  no  other  name  given 
under  heaven  among  men,  whereby  we  can 
be  saved.  To  this  truth  reason  suggests  no 
opposing  arguments,  no  insurmountable  dif- 
ficulties.] Keep  in  view  the  nature  of  the 
figure.     Believers  are  a  temple  of  God,  and 


SfiR.  XII.J  ONLY  FOUNDATION.  303 

as  such,  must  have  a  foundation.  From  the 
nature  of  the  temple,  we  may  satisfactorily 
learn  the  nature  of  its  foundation.  As  the 
temple  is  peculiar,  so  is  its  foundation  :  as  it 
is  but  one,  composed  or  built  up  of  lively 
stones,  so  is  its  fo\nidation  but  one :  as  the 
temple  is  ample  and  extensive,  the  founda- 
tion must  be  strong,  able  to  bear  it :  as  it  is 
the  only  one  of  its  kind,  the  foundation  must 
be  suited  to  it,  and  be  exclusive,  the  only 
one  that  iits  it.  To  drop  the  metaphor ,(be- 
lievers  are  by  nature  guilty  and  rebellious, 
and  polluted  creatures,  as  you  have  heard. 
By  Christ,  the  Scriptures  teach  us,  that  they 
are  reconciled  to  God,  and  made  new  crea- 
tures. Now,  the  'question  is,  whether  they 
can  be  made  new  creatures,  holy  and  obe- 
dient subjects  of  God,  in  any  other  way 
than  through  Christ.  If  they  cannot  be 
accepted  by  God  in  any  other  way,  God 
cannot  dwell  in  them,  or  give  them  tokens 
of  his  presence.  They  cannot  be  dedicated 
or  appropriated  to  his  service. 

Now  that  they  cannot  be  thus  regenerated 
in  any  other  way,  is  assumed,  not  as  a  theory, 
but  as  a  matter  of  fact.  The  enemies  of  re- 
ligion, with  all  their  labour  and  ingenuity. 


304  CHRIST  THE  [sER.  XII. 

are  not  able  to  bring  forward  one  solitary  in- 
stance of  a  complete  radical  change  effect- 
ed in  a  person,  without  the  grace  of  Christ. 
A  partial  reformation  has  been  produced  by 
other  means ;  but  the  religion  of  Jesus  claims, 
beyond  dispute,  without  the  shadow  of  con- 
tradiction, the  exclusive  power  of  so  altering 
the  prevailing  disposition,  and  so  regulating 
the  general  conduct  of  a  person,  as  to  make 
him  truly  a  npw  creature.  The  systems  of 
human  wisdom  reach  not  the  heart.  Thouo-h 
they  may  modify  the  life,  pride  still  reigns 
within,  and  unworthy  motives  prompt  to 
action.  In  not  one  of  them  is  man  repre- 
sented as  he  really  is,  a  fallen  creature,  to- 
tally corrupted  in  his  nature.  Our  sins  are 
only  considered  as  frailties,  which  it  is  taught 
can  be  remedied  by  our  own  exertions. 

If  man  be  not  a  totally  corrupted  crea- 
ture, a  complete  radical  change  is  unneces- 
sary. Hence  all  these  systems  which  deny 
the  first,  are  silent  as  death  about  the  last. 
As  man,  however,  is  totally  corrupted,  a 
radical  change  is  necessary.  This  change 
must  be  the  work  of  a  higher  hand  than  ours. 
The  Scriptures  teach  us  that  it  is  the  work 
of  God,  and  as  you  have  heard,  is  produced 


slf:.  xu.J  only  foundation.  305 

by  the  grace  of  C  hrist.   If  the  Scriptures  then 
be  given  by  inspiration  from  God,  we  must 
conclude  that  we  cainiot  be  made  new  crea- 
tures, except  by  Christ.   The  wisdom  of  God 
selected  him  as  our  Saviour,  and  he  posses- 
ses every  perfection  requisite  for  his  office. 
Unless  we  deny  that  wisdom  and  this  per- 
fection, we  must  believe  Christ  to  be  the  on- 
ly Saviour.     If  there  be  any  other  mode  of 
acceptance  with  God  than  by  him,  that  by 
him  is  useless,  and  as  such,  unworthy  of  God. 
There  is  no  escaping  this  dilemma,  if  we  be- 
lieve the  Scriptures  to  be  the  word  of  God ; 
and,  that  they  are,  we  have  the  fullest  evi- 
dence. 

The  declaration  of  the  text,  then,  is  a 
solemn  truth.  Without  Christ  there  is  no 
atonement  for  sin.  The  separating  Vv^all 
between  God  and  the  sinner  frowns  upon  us^ 
and  we  in  vain  seek  to  penetrate  it,  that  we 
may  behold  and  enjoy  the  smiles  of  a 
Father.  Human  nature  lies  in  ruins.  Be- 
fore it  can  be  made  a  temple  of  God,  it 
must  be  raised  from  its  ruins,  and  prepared 
for  the  abode  of  the  great  Inhabitant.  In 
Christ  alone  God  can  be  just,  and  justify 
the   ungodly.      By  his   death  he  has  virj- 

VOL.  II,  39 


'M)6  CHRIST  THE  [sER.  XIi- 

dicated  the  divine  honour,  and  satisfied  the 
divine  law.  The  merits  of  this  death  ap- 
prehended by  faith,  quahfy  the  behever  for 
the  favour  of  God,  and  constrain  him  to  a 
surrender  of  his  heart  and  affection  to  God. 
In  this  way,  and  in  no  other,  are  be- 
hevers  made  the  temple  of  God.  In  no 
other  way  can  they  be  converted,  and  raised 
from  sin  and  uncleanness.  Other  founda- 
tion can  no  man  lay  than  that  is  laid,  which 
is  Christ  Jesus.  It  is  a  foundation  which  has 
withstood  the  storms  of  nearly  6000  years, 
and  therefore  has  been  fully  tried.  Whoever 
has  rested  on  it  has  never  been  deceived.  Ask 
the  patriarchs,  the  prophets,  the  apostles,  the 
martyrs.  They  all  died  in  the  faith.  No- 
thins:  could  seduce  them  to  build  on  another 
foundation.  This  is  a  Rock  firmer  and  more 
immoveable  than  the  everlasting  hills — firm 
and  immoveable  as  God  himself  /^ 

As  such,  according  to  the  apostle's  charge, 
I  desire  to  exhibit  it  to  you  for  your 
benefit.  You  may  try  other  foundations, 
but  you  build  on  yielding  sand — the  winds 
and  waves  will  sweep  it  away.  On  this 
you  may  build  with  confidence.  You  may 
rest  upon  it  your  whole  weight — it  will  bear 


SER.  XII.]  ONLY  FOUNDATION.  307 

you — nay  more,  it  will  save  you.  Be 
persuaded,  ye  who  have  hitherto  neglected 
it,  be  persuaded  to  make  the  experiment. 
Ere  long  you  may  wish  to  do  it,  but  will 
not  have  the  opportunity. 

This  foundation  is  laid  in  Zion,  in  the 
Church  of  God.  To  rest  upon  it,  you  must 
become  believers  in  Christ.  To  become  be- 
lievers, you  must  be  made  new  creatures  in 
Christ  Jesus.  Do  you  not  see  the  necessity 
of  this?  Sin  hath  blinded  your  eyes.  Awake, 
thou  that  sleepest,  and  arise  from  the  dead, 
and  Christ  shall  give  thee  light.  Your  dan- 
ger is  not  the  less  for  your  insensibility.  You 
are  dying  mortals,  hastening  to  the  grave; 
and  after  death  is  judgment  Before  God's 
bar  you  must  appear  ;^and  Jiow  can^you 
bear  to  think  of  appearing  without  being 
prepared  to  give  to  him  an  account  of  your 
stewardship  ?  In  your  present  state  you 
are  sinners  ;  as  such  you  must  be  rejected,  if 
you  do  not  become  saints.  You  may  dream 
of  heaven  in  store  for  you,  though  you  walk 
as  you  please;  but  remember  it  has  been 
told  you,  you  will  be  fearfully  disappointed. 
In  the  blackness  of  darkness  you  will  for  e^  er 
bewail  your  sad   mistake  and  awful  folly. 


308  CHRIST   THE  ONLY  FOUNDATION.        [SER.  Xil. 

The  heaven  which  the  Bible  reveals  is  ac- 
cessible only  to  regenerated,  sanctified  sin- 
ners. Of  any  other  heaven,  as  a  place  of  real 
happiness,  we  have  no  knowledge.  Christ 
alone  has  brought  life  and  immortality  to  ' 
light.  They  who  reject  him  mnst  reject  a 
future  state,  for  they  have  no  ground  to  be- 
lieve in  it,  save  unsatisfactory  arguments. 
They  who  believe  in  it,  and  yet  disbelieve 
in  Christ,  are  chargeable  with  infatuation. 

How  sad  the  reflection,  that  thousands 
are  careless  and  secure,  though  they  have 
no  interest  in  the  salvation  of  God !  Oh ! 
that  the  voice  of  mercy,  like  the  voice 
of  the  archangel  and  the  trump  of  God  on 
the  day  of  judgment,  reached  these  dead, 
and  awoke  them  to  life.  Be  alarmed  by  your 
danger,  and  constrained  by  the  goodness  of 
God,  to  betake  yourselves  to  Christ.  Build 
your  hopes  of  happiness  in  both  worlds  on 
him.  Be  not  gainsaying,  but  believe.  Look 
to  the  cross  of  Christ,  and  be  ye  saved ;  for 
he  who  hung  there  died  for  the  redemp- 
tion of  sinners  like  you.  His  grace  is  suffi- 
cient, and  will  not  be  withheld  if  you  ask  for 
it  in  sincerity,  and  seek  it  with  persever- 
ance. God  grant  you  his  blessing,  for  the 
sake  of  his  dear  Son.     Amen. 


SERMON    XllX 


THE  DUTY  OF  AMERICA  IN  THE 
PRESENT  CRISIS". 


HOSE  A  V.  14.  VI.  1—3. 

/  will  go  and  return  to  any  place ^  till  they 
acknowledge  their  offence^  and  seek  my 
face :  in  their  affliction  they  will  seek  me 
early.  Come,  and  let  us  return  unto 
the  LiOrd :  for  he  hath  torn,  and  he  vyill 
heed  us;  he  hath  smitten,  and  he  will 
bind  us  up.  After  two  days  will  he  re- 
rive  us ;  in  the  third  day  he  will  raise 
us  up,  and  ive  shall  lice  in  his  sight, 
llien  shall  ice  knoiv,  if  ive  follow  on  to 

a  Preached  during  the  late  war  with  Great  Britain,  Jan. 
12,  181.5,  on  a  day  of  fasting,  Inuniliation,  and  prayer,  recom- 
mended by  the  President  of  the  United  States  of  America. 


310  THE  DUTY  OF  AMERICA  [SER.  XIIL 

hnow  the  Lord:  his  going  forth  is  pre- 
pared as  the  inorning ;  and  he  shall 
come  unto  us  as  the  rain,  as  the  latter 
and  former  rain  unto  the  earth. 

liVENTS  such  as  those  which  have  occurred 
during  the  last  twenty  years,  in  the  civihzed 
world ;  events  unparalleled  in  the  history 
of  former  times,  confounding  the  calcula- 
tions of  the  wisest  and  most  profound  states- 
men, and  baffling  the  researches,  again  and 
again  repeated,  of  the  best  qualified  student 
of  prophecy ;  events  involving  in  them  social, 
political,  and  religious  interests  of  the  utmost 
importance  to  men ;  events,  whose  final  issues 
are  not  yet  developed,  but  trembling  in  the 
balance  of  fearful  ominous  uncertainty — such 
events,  we  might  naturally  suppose,  would 
have  produced  corresponding  moral  fruits 
^mong  the  vast  multitude  concerned  in  them, 
either  as  agents  or  witnesses. 

On  an  attentive  examination  of  this  mul- 
titude, we  find  that  they  are  divided  into  the 
two  great  classes  of  the  thoughtless  and  the 
desponding.  The  former  regard  these  events 
in  no  other  light  than  they  have  been  ac- 
customed to  regard  other   events.     Some- 


SER.  XIII.]  IN  THE  PRESENT  CRISIS.  311 

times  they  are  startled  by  the  suddenness  of 
an  event,  or  its  uncommon  magnitude ;  but 
they  very  soon  relapse  into  their  habit  of  in- 
difference. They  love  not  to  think  seriously 
and  soberly  on  any  subject,  much  less  upon 
one  which  in  its  nature  is  calculated  to  des- 
troy their  ignoble  repose.  I  call  it  ignoble, 
because  it  is  a  repose  merely  of  an  animal 
nature,  which  dishonours  both  the  under- 
standing and  the  heart  of  a  man.  The  other 
class  view  these  events  through  the  medium 
of  their  fears,  and  thus  being  unable  to  ex- 
ercise their  judgments,  sit  down  under  the 
influence  of  a  depression  of  spirits,  giving 
up  all  for  lost,  and  saying  there  is  no  hope- 
Their  despondence  is  as  unmanly  as  the 
thoughtlessness  of  the  others  is  stupid.  Both 
are  chargeable  with  practical  atheism :  the 
one,  because  they  regard  not  the  work  of  the 
Lord,  neither  consider  the  operation  of  his 
hand  ;  the  other,  because  they  do  not  confide 
in  the  wisdom  and  rectitude  of  the  divine 
government,  as  displayed  in  these  events, 
and  refuse  to  be  comforted  by  the  word  of 
his  grace,  assuring  them  that  the  Lord  reign- 
eth.  Neither  of  these  classes  have  therefore 
brought   forth  such  fruits  as  the  events  to 


312  THE  DUTY  OF  AMERICA  [SER.  XllL 

which  I  referred  were  calculated  and  intend- 
ed to  produce. 

Are  there  none  then,  it  may  be  asked, 
who  view  these  events  aright,  and  seek  to 
improve  them  to  His  glory  who  ordered 
these  events,  and  to  their  benefit  who  have 
been  either  agents  in  them  or  witnesses  of 
them  ?  There  are  a  few  ;  they  constitute  a 
remnant,  who  are  wise,  and  understand  these 
things ;  prudent,  and  know  them.  To  these. 
Brethren,  the  civilized  world  is  indebted  for 
whatever  good  has  thus  far  been  brought  out 
of  evil ;  and  also  for  whatever  hopes  we  are 
permitted  to  cherish,  that  the  issue  of  the 
past  and  the  present  events  may  be  the  es- 
tablishment of  peace  among  the  nations^ 
upon  principles  of  eternal  justice,  so  that 
wars  may  cease  to  the  end  of  the  earth. 

These  few  to  whom  I  refer  are  not  the  ru- 
lers of  the  nations,  with  their  statesmen  and 
warriors,  whose  efforts  to  regain  what  they 
had  lost,  Jehovah  has  crowned  with  success. 
No!  Brethren,  no!  Not  more  fatally  are 
the  fruits  of  the  earth  blighted  by  the  mil- 
dew, than  would  my  fondest  hopes  of  the 
future  be  blasted,  did  I  look  to  these  men  as 
the   instruments   through  whom   God   will 


3ER.  XIII.]  IN  THE  PRESENT  CRISIS.  .313 

usher  in  the  day  of  the  Lord's  redoemed — the 
dav  of  the  glory  of  Zioii.  The  instruiYients 
he  will  use  are  his  own  people,  whom  he 
regards  in  mercy  ;  for  whom  the  world  itself 
is  preserved  ;  who  are  witnesses  for  his  truth  ; 
and  whose  interest  is  the  central  point  to 
which  all  the  dispensations  of  his  providence 
tend.  The  increase  of  their  numbers  is  thus 
desirable,  not  only  for  the  sake  of  sinful  men 
individually,  but  for  the  sake  of  nations  them- 
selves. To  them  under  God  we  nuist  look 
ultimately  for  national  safety,  and  true  na-^ 
tional  glory. 

With  this  great  end  in  view%  I  have  se- 
lected the  subject  of  discourse  from  the 
prophecies  of  Hosea.  His  principal  topics 
are  '^  the  guilt  of  the  Jewish  nation  in 
"  general,  (including  Judah  and  Israel) 
^^  their  disobedient  refractory  spirit,  the 
"  heavy  judgments  that  awaited  tliem,  and 
''  their  final  conversion  to  God,  their  re-esta- 
''  blishment  in  the  land  of  promise,  and  their 
'^  restoration  to  God's  favour,  and  to  a  con- 
"  dition  of  the  greatest  national  prosperity, 
"  and  of  high  pre-eminence  among  the  na- 
^^  tions  of  the  earth,  under  the  immediate 
'^  protection  of  the  Messiah  in  the  latter  ages 

40 


314  THE  DUTY  OF  AMERICA  [SEIR.  XIII. 

'-'  of  tlie  world.  He  confines  himself  more 
'^  closely  to  this  single  subject,  than  any 
•'•'  other  prophet.  He  seems  indeed,  of  all 
^^  the  prophets,  if  I  may  so  express  my  con- 
''^  ception  of  his  peculiar  character,  to  have 
"  been  the  most  of  a  Jew."  ''  His  country 
^^  and  his  kindred  is  the  subject  next  his 
^'  heart.  Their  crimes  excite  his  indigna- 
-^  tion ;  their  sufferings  interest  his  pity  ;  their 
"  future  exaltation  is  the  object  on  which  his 
^'  imagination  fixes  with  delight"." 

In  the  text  their  guilt  is  introduced  in  gene- 
ral terms,  Hosea  having  in  the  preceding 
part  of  his  prophecies  exhibited  the  same  in 
the  most  minute  detail.  This  guilt  had  caus- 
ed God  to  act  towards  them  the  part  of  a  lion, 
even  a  young  lion.  He  tore  them  as  his 
prey,  visited  them  with  his  wrath,  distracted 
their  counsels,  suffered  their  territory  to  be 
invaded,  gave  them  up  to  their  enemies; 
and  then,  as  a  lion  making  off  with  his  prey 
to  his  lair,  Jehovah  returned  to  his  own 
place,  withdrawing  the  tokens  of  his  pre- 
sence from  the  Jewish  temple.  His  conduct 
in  this  matter  he  himself  explains,  when  he 
says,  "  In  their  affliction  they  will  seek  me/' 

fl  Horseley's  Hosea.     Preface,  p.  vii.  vlii.. 


SER.  XIII.]  IN  THE  PRESENT  CRISIS.  315 

His  design  was  merciful :  he  tore  them  that 
he  might  heal  them  on  their  repentance ;  he 
smote  them  that  he  might  bind  them  up. 
The  effect  of  his  visitation,  the  prophet  in- 
forms us,  in  the  end  would  be  salutary.  They 
themselves,  constrained  by  their  sufferings 
sanctified  to  them,  would  exhort  one  another 
to  return  unto  the  Lord,  encouraging  them- 
selves by  his  former  promises  of  good  to- 
wards them. 

The  meaning  of  the  text  thus  far  is  ob- 
vious; but  there  is  some  ambiguity  about 
''^  the  two  days  and  the  third."  Some  con- 
sider that  they  denote  three  distinct  peri- 
ods of  the  Jewish  people.  The  first  daj^ 
say  they,  is  the  captivity  of  the  ten  tribes  by 
the  Ass3'rians,  and  of  the  two  by  the  Bab}^- 
lonians,  considered  as  one  judgment  upon  the 
nation ;  beginning  with  the  captivity  of  the 
ten,  and  completed  with  that  of  the  two  tribes. 
The  second  day  is  the  whole  period  of  the 
present  condition  of  the  Jews,  beginning  with 
the  dispersion  of  the  nation  by  the  Romans. 
The  third  day  is  the  period  yet  to  come,  be- 
ginning with  their  restoration  at  the  second 
advent  of  Christ*.  Others  explain  them  as 
meaning  merely  a  certain  period ;  and  ad- 

h  Horseley's  Kosea.     Note  in  the  text. 


316  THE  DUTY  OF  AMERICA  [SER.  XIII. 

duce  as  their  authority,  the  usage  of  the  sa- 
cred writers,  in  other  instances,  where  a  de- 
finite time  is  put  for  an  indefinite  duration, 
of  the  termination  of  which  they  give  us  full 
assurance,  but  leave  us  in  the  dark  as  to  the 
conclusion  of  the  period,  for  the  trial  of  our 
faith  and  obedience.  In  either  sense,  the 
prediction,  as  it  respects  the  Jews,  will  be 
fulfilled. 

These  words,  thus  referring  to  the  Jewish 
nation,  suggest  to  the  consideration  of  every 
nation  which  respects  the  authority  of  the 
Scriptures,  the  following  important  truths : 

I.  God  will  assuredly  punish  national  guilt 
with  national  judgments. 

II.  By  national  judgments  God  calls  for 
national  reformation. 

III.  The  duty  of  a  people  suffering  na- 
tional judgment,  is  to  obey  the  call,  by  re- 
turning to  God. 

IV.  God  affords  to  such  a  people  the 
greatest  and  strongest  encouragements,  urg- 
ing them  thus  to  return. 

These  topics  are  not  only  proper  in  them- 
selves, as  mere  subjects  of  examination,  on 
an  occasion  like  the  present ;  but  will  natu- 
rally lead  to  such  an  application  of  them  to 


SER.  XIII.]  LV  THE  PRESENT  CRISIS.  317 

the  heart  and  the  conscience,  as,  with  the 
blessing  of  Jehovah  the  Spirit,  shall  in- 
crease the  number  of  them  who  understand 
the  signs  of  the  times ;  and  enable  them  to 
avoid  thoughtlessness,  on  the  one  hand,  and 
despondence  on  the  other,  in  the  midst  of 
the  judgments  with  which  it  has  pleased 
God  in  righteousness  to  visit  us. 

First.  We  shall  attend  to  the  truths  suir- 
gested  by  the  text. 

I.  God  will  punish  national  guilt  with 
national  judgments. 

This  general  proposition  includes  the  fol- 
lowing principles,  illustrating  God's  govern- 
ment of  the  world. 

1.  God  exercises  a  particular  superintend- 
ing providence  over  nations,  as  well  as  in- 
dividuals. 

Nations  being  composed  of  individuals,  if 
he  exercises  such  a  providence  over  the  in- 
dividuals, he  must  necessarily  do  the  same 
over  the  nation  composed  of  these  individu- 
als. I  am  aware  that  this  doctrine  is  oppo- 
sed by  many ;  but  I  am  certain  that  it  is 
taught  in  Scripture,  and  that  every  view 
which  we  take  of  the  perfections  of  God, 
proves  its  truth.     To  what  cause  are  ^ye  in- 


318  THE  DUTY    OP  AMERICA  [SER.  XIII. 

debted  for  our  preservation  and  our  mercies? 
Unquestioxiably  to  the  constant  care  of  God. 
The  objection  made  against  the  exercise  of 
such  a  care  on  his  part  militates  more  against 
the  perfections  of  his  nature,  than  the  objec- 
tors seem  to  be  aware.  If  he  does  not  exer- 
cise this  care  over  all  the  works  of  his  hands 
in  their  simple  and  combined  state,  how  do 
they  continue  in  existence  ?  Not  surely  by 
their  own  power ;  for  if  so,  they  must  be  in- 
dependent in  themselves,  and  thus  are  not 
made.  If,  by  his  power,  the  question  arises, 
does  he  exert  this  directly  through  means, 
or  has  he  established  general  laws,  which, 
without  his  interference,  operate  to  produce 
all  that  he  wills?  If  the  latter,  two  conclu- 
sions cannot  be  avoided ;  the  one  is  that 
these  laws  are  clothed  with  the  attributes  of 
Jehovah ;  and  the  other  is,  that  Jehovah 
himself,  as  it  respects  the  exercise  of  his  own 
intelligent,  perfect  nature,  is  a  mere  specta- 
tor of  the  works  of  his  hand.  These  conclu- 
sions it  is  impossible  for  us  to  avoid,  if  the 
particular  providence  of  God  is  rejected. 
Both  afford  the  strongest  evidence  for  a  par- 
ticular providence  to  all  who  believe  in  the 
existence  of  God;  for  both  favour  atheism, 


SER.   XIII.]  IN  THE  PRESENT  CRISIS.  319 

since  they  both  take  from  God  the  constant 
exercise  of  his  perfections,  which  is  essential 
to  his  nature.  These  perfections  he  cannot 
exercise  if  he  be  a  mere  spectator  of  his 
works,  or  if  he  has  put  these  works  under 
the  government  of  general  laws,  so  that  his 
interposition  is  not  necessary. 

Besides,  this  doctrine  of  a  general  provi- 
dence contravenes  the  directions  of  the  writ- 
ten word.  Why  should  we  pray  to  God, 
if  he  has  invested  these  laws  with  authority 
to  produce  certain  effects  ?  Of  what  benefit 
are  the  means  of  grace  to  any,  since  these 
laws  are  invariable,  and  uniform  in  their 
operation?  The  worship  of  God  in  all  its 
parts,  the  business  of  this  day  takes  it  for 
granted  that  he  superintends  and  directs 
all  events.  His  acknowledged  perfections 
demand  such  a  providence ;  for  why  is  he 
every  where  present,  if  not  every  where  em- 
ployed ?  Why  is  he  infinitely  powerful,  if 
he  does  not  constantly  exert  his  power? 
Wherefore  is  he  infinitely  wise,  if  he  does 
not  steadily  and  always  exercise  his  wis- 
dom ?  Of  what  benefit  to  us  are  his  good- 
ness and  justice,  if  they  are  not  displayed  in 
corresponding  actions  ? 


320  THE  DUTY  OF  AMERICA  [sER.  XIII. 

If  they  who  support  this  doctrine  speak 
with  understanding,  they  must  be  convinced 
that  these  laws  are  nothing  but  God  himself 
managing  and  governing  his  works  accord- 
ing to  a  particular  manner  ;  or  which  is  the 
same  thing,  according  to  a  wise,  regular^ 
and  established  mode,  in  which  he  conducts 
his  operations.  It  is  impossible  for  us,  ac- 
cording to  the  philosophy  of  the  human  mind, 
and  the  information  of  the  Scriptures^  to  con- 
ceive of  an  active  intelligent  being,  such 
as  God  is,  who  does  not  always  exert  his 
activity  and  intelligence ;  but  this  he  does 
not,  if  he  has  imparted  to  his  own  works 
certain  laws  at  their  creation,  by  which  the}^ 
manage  themselves,  and  keep  themselves  in 
existence.  If  these  laws  are  under  his  con- 
trol, and  subject  to  his  alteration,  as  he  sees 
fit,  Ave  would  not  object  to  the  position ;  for 
then  God  himself  would  be  directly  ac- 
knowledged as  the  supreme  disposer  of  every 
event  This  is  the  principle  for  which  we 
contend,  and,  in  opposition  to  this,  the  doc- 
trine of  a  general  providence  can  only  be 
supported  upon  the  grounds  already  men- 
tioned, that  the  laws  which  God  has  given 
to   liis   works  prevent    his    direct  interpo- 


:sER.  XIII.]  IN  THE  PRESENT  CRISIS.  321 

sition  in  the  control  of  these  works:  and 
this  I  do  not  hesitate  to  brand  with  the  epi- 
thet, atheistic. 

Proofs  in  support  of  the  particular  provi- 
dence of  God,  exercised  over  individuals, 
are  abundant  in  Scripture.  Time  will  not 
permit  me  to  adduce  them.  The  subject, 
however,  requires  that  some  proofs  should  be 
offered  of  his  special  providence  over  nations. 
The  history  of  the  Jewish  nation  affords  a 
multitude  of  these ;  so  that  he  must  be  more 
than  blind  who  denies  that  such  a  providence 
was  exercised  over  them.  If  this  be  grant- 
ed, we  ask,  why  is  it  not  exercised  over 
other  nations  ?  I  know  that  a  reason  may 
be  given,  arising  from  the  peculiarity  of  their 
relation  to  God  ;  but  it  is  unquestionable, 
that  if  the  same  providence  in  kind  be  not 
exercised  over  other  nations,  which  was  ex- 
ercised over  the  Jews,  there  is  an  uncertain- 
ty in  the  dispensations  of  that  providence, 
utterly  inconsistent  with  the  lessons  of  God's 
word  on  the  subject.  If  no  such  providence 
be  exercised  over  them,  they  cannot  be  res- 
jjonsible^  as  nations ;  but  we  know  that  they 
are  responsible.  Again  and  again,  it  is  said 
that  God  is  governor  of  the  nations.     In  the 

VOL.  II.  41 


322  THE  DUTY  OF  AMERICA  [SER.  XIIJ 

most  explicit  manner  we  are  assured  that 
Christ  is  Prince  of  the  kings  of  the  earth.  If  so, 
are  not  kings  and  nations  responsible  to  God 
and  his  Chi^st?  If  responsible,  they  must  be  in 
their  oli  cial  and  national  capacity  the  sub- 
jects of  his  care  and  his  government.  In  the 
prophecies  of  Daniel,  not  to  quote  the  other 
prophets,  the  rise,  the  conduct,  and  the  ter- 
mination of  the  four  great  empires  of  the 
world,  the  Babylonian,  Persian,  Grecian, 
and  Roman,  are  exhibited  to  us  as  origina- 
ting in  and  directed  by  the  special  provi- 
dence of  God.  He  is  expressly  said  to  re- 
move kings,  and  to  set  up  kings.  He  des- 
troys nations,  and  is  the  author  of  the  means 
of  their  destruction.  Indeed  all  his  promises 
to  the  Jews,  all  the  threatenings  to  the  nations 
introduced  in  prophecy,  prove  the  existence 
of  this  providence.  If  this  providence  does 
not  exist,  the  predictions  of  his  word  con- 
cerning nations,  lose  their  authority,  be- 
cause they  sink  to  the  level  of  sage  conjec- 
tures, and  no  more. 

2.   Nations  sinning  against  God  are  pu- 
nished in  this  life. 

They  exist  as  nations  only  in  this  life. 
The  judgment  to  come  relates  to  men  per- 


3ER.  XIII.]  IN  THE  PRESENT  CRISIS.  323 

sonally.  Here  the  political  body  to  which 
individuals  belong,  is  judged.  The  judg- 
ment is  administered  according  to  righteous- 
ness. To  all  flesh  originally  God  made 
known  his  law.  The  nations,  however,  soon 
corrupted  their  ways.  He,  therefore,  select- 
ed a  peculiar  people  as  the  depositaries  of 
his  will.  That  people,  when  they  sinned, 
were  severely  chastised  :  other  nations,  when 
they  sin,  are  punished  also ;  for  no  nation  is 
to  be  found  among  whom  there  is  not  some 
knowled2:e  of  ridit  and  wrons;.  The  rule 
by  which  God  measures  nations  is  the  same 
with  that  by  which  he  measures  individuals. 
As  violations  of  his  law  provoke  his  indig- 
nation against  the  latter,  so  the  same  cause 
produces  the  same  eflect  against  the  former. 
He  has  but  one  rule  by  which  he  judges  in 
all  cases  the  conduct  of  his  intelligent  crea- 
tures in  all  the  various  relations  in  which 
they  are  placed.  Of  this  rule  some  have 
more  full,  and  others  more  partial  informa- 
tion; but  all  have  sufficient  information  to 
make  them  guilty.  God,  from  his  nature, 
must  punish  them  in  that  capacity  in  which 
they  sin.  Individual  sins  meet  with  indivi- 
dual punishments ;  family  sins  with  family 


324  THE  DUTY  OP  AMERICA  [SER.  XlfJ, 

punishments:  national  sins  therefore  must 
meet  with  national  punishments.  These 
punishments  affect  the  community  at  large. 
They  are  so  inflicted  that  the  body,  as  a 
whole,  in  their  social  capacity,  suffers.  In 
consistency  wdth  this,  you  find  God  visited 
the  transgression  of  Judah  and  Israel,  and 
poured  out  the  vials  of  his  wrath  upon  Ba- 
bylon, Persia,  Greece,  and  Rome. 

3.  The  punishments  are  adapted  to  the 
sins  of  a  people,  and  in  proportion  to  the 
mercies  received. 

Of  this  you  have  a  remarkable  instance  in 
the  plagues  inflicted  upon  Egypt ;  they  were 
all  suited  to  the  idolatry  which  they  prac- 
tised'l  Thus  also  when  the  Jews  forsook 
God,  he  withdrew  from  them ;  when  they 
resorted  to  foreign  alliances  he  made  them 
the  sources  of  increased  misery  to  them.  As 
they  were  more  highly  favoured  than  the 
rest  of  the  nations,  so  they  were  more  sig- 
nally and  fearfully  punished.  The  judg- 
ments of  God  are  the  most  awful  where  his 
mercies  have  been  best  known  and  most 
openly  despised. 

The  history  of  modern  times  furnishes  us 

rf Bryant,  on  the  plagues  of  Egypt. 


SER.  XIII.]  IN  THE  PRESENT    CRISIS.  325 

with  abundant  proofs  of  the  truth  of  this  re- 
mark. You  find  them  in  the  dispensations 
of  divine  providence  towards  Europe  during 
the  last  half  of  the  past  century.  The  na- 
tions from  Naples  to  Russia,  from  the  At- 
lantic to  the  Mediterranean  and  Adriatic 
seas,  had  become  sensual.  The  love  of 
pleasure  prevailed  among  all  classes  of  the 
community,  in  a  greater  or  less  degree.  The 
higher  orders  being  less  restrained  than 
others,  displayed  this  passion  in  a  most  un- 
blushing manner.  The  history  of  the  courts 
of  the  continent  of  Europe  is  merely  the  his- 
tory of  sensuality,  in  some  more  refined,  and 
in  others  more  gross*.  The  effects  of  such 
a  passion  upon  the  human  constitution  and 
the  habits  which  it  produces,  were  destruc- 
tive of  domestic  happiness,  social  order,  and 
all  moral  obligation.  Men  were  prepared 
by  their  reigning  principles,  for  a  great  and 
an  awful  convulsion.  The  links  of  the  chain 
which  bind  men  together  were  broken ;  the 
finer  feelings  of  their  souls  were  blunted. 
Their  external  manners  were  more  refined. 

e  Memoirs  of  Marmontel.  Segur's  Frederic  William  IL 
Tooke's  Catharine  II.;  and  other  works  of  the  same  kind 
afford  full  and  satisfactory  evidence  of  the  above  assertion. 


326  THE  DUTY  OF  AMERICA  [nEK.  XIII- 

In  their  external  intercourse  with  each  other 
there  was  more  pohsh  and  guarded  deco-= 
rum  than  heretofore :  but  the  heart  became 
callous.  Every  consideration  was  swal- 
lowed up  in  the  gratification  of  sensual  de- 
sires.  Conscience  had  lost  its  power,  and 
morals  and  religion  were  considered  merely 
as  matters  of  expediency  and  convenience. 
No  wonder  then  that  the  civilized  world  has 
been  so  fearfully  scourged.  At  no  period 
has  God  poured  out  the  vials  of  his  wrath  in 
greater  abundance,  and  inflicted  heavier 
judgments  upon  the  nations  than  in  our  day. 
They  were  fitted  for  the  slaughter  bj  their 
sensuality ;  for  let  it  be  remembered  that  sen- 
suality is  intimately  and  inseparably  con- 
nected with  cruelty,  insensibility,  hardness 
of  heart,  revenge,  savage  barbarity,  and  in- 
discriminate destruction.  And  among  the 
nations  who  have  suffered  the  most,  you  will 
find  Protestant  Germany  and  Holland. 
Their  guilt  was  the  more  aggravated  because 
their  spiritual  mercies  were  greater  than  those 
of  the  others. 

Thus  it  is  that    God  punishes   national 
guilt  with  national  judgments. 

II.  The  second  truth  suggested  by  the  text 


SER.  XIII.]  IN  THE  PRESENT  CRISIS.  327 

is,  that  God,  in  inflicting  national  judgments, 
calls  for  national  reformation. 

To  understand  this  proposition  aright,  it 
will  be  necessary  for  us  to  make  some  ex- 
planatory remarks  on  the  nature  of  God's 
punishment  of  sins.  The  old  division  of  pu- 
nishment, as  it  respects  its  design,  appears  to 
me,  on  every  view  whirh  1  have  taken  or 
can  take  of  the  subject  to  be  correct.  This 
division  is  vindicative,  corrective,  and  moni- 
tory. The  first  is  the  most  important  and 
the  other  subordinate  in  importance  to  the 
first.  The  most  important  design  of  divine 
punishments  I  have  said  is  vindicative.  In 
proof  of  this  I  merely  ask,  why  does  God 
punish  any  of  us?  On  account  of  sin. 
What  is  sin  ?  A  trans";ression  of  his  law. 
What  is  the  tendency  of  this  transgression  ? 
To  destroy  the  existence  of  God,  and  over- 
turn his  government.  Is  not  then  sin  high 
treason  against  God?  As  such,  must  it  not 
be  punished  by  God,  in  vindication  of  his 
own  righteousness,  and  in  support  of  his  own 
government.  The  sinner  is  a  traitor  against 
him;  and  if  not  pardoned,  must  die — must 
be  punished  to  vindicate  the  perfections  and 
authority  of  Jehovah. 


328  THE  DUTY  OF  AMERICA  [sER.  XIIL 

God  has  provided  a  remedy  for  the  evil 
of  sin.  He  can,  through  Christ,  pardon  the 
sins  of  individuals  and  nations,  because  Christ 
has  vindicated  his  perfections  and  authoritj, 
in  suffering  the  penalty  of  death.  By  re- 
pentance through  the  application  of  Christ's 
blood  to  the  heart,  they  are  restored  to 
his  favour.  To  lead  them  to  repentance, 
therefore,  or  to  warn  others  through  them, 
is  the  great  design  of  God  in  punishing  sin- 
ners in  this  life.  Hence  his  punishments  un- 
til the  measure  of  their  guilt  be  fall,  are  cor- 
rective and  monitory.  They  embitter  sin, 
and  warn  of  still  heavier  judgments.  In 
these  judgments  God  addresses  the  under- 
standings of  the  people  whom  he  judges, 
bidding  them  examine  their  ways,  and  in- 
quire into  the  causes  of  his  controversy  with 
them.  He  presents  in  these  judgments  mat- 
ter to  awaken  their  fears,  lest  he  should  be 
more  strict  to  mark  iniquity,  and  to  excite  their 
hopes  that  he  might  yet  return  to  them  in 
mercy.  His  design  is  expressed  in  these 
words,  "  When  thy  judgments  are  in  the 
"  earth,  the  inhabitants  of  the  world  will 
"  learn  righteousness^." 

/Is.  xxvi.  9. 


SER.  XlII.]  IN  THE  PRESENT  CRISIS.  329 

III.  The  third  truth  suggested  by  the  text 
is,  the  duty  of  a  people  suffering  national 
judgments,  to  obey  God's  call  in  inflicting 
them,  by  returning  unto  him.  This  duty  Is- 
rael, by  the  prophet,  is  described  as  fulfilling, 
when  their  language  is, '"  Come,  and  let  us 
return  unto  the  Lord." 

This  returning  unto  God  is  what  is  called 
in  the  New  Testament  repentance ;  not  mere- 
ly ''  a  change,  whether  it  be  to  the  better  or 
"  to  the  worse,"  but  "  properly  a  change 
"  to  the  better;"  not  a  change  expressing 
"  only  a  present  uneasy  feeling  of  regret  or 
'^  sorrow  for  what  is  done,  without  regard 
'^  either  to  duration  or  to  effects ;"  but  one 
which  displays  evidences  of  its  durableness, 
and  is  productive  of'  fruit  unto  holiness :"  a 
reformation,  rather  than  what  we  in  com- 
mon language  call  repentance'.  It  pre- 
supposes, that  we  have  wandered  from  God, 
and  cannot  return  unto  him  without  some 
information   concerning  his  ivillingne.ss  to 

e  Campbell  on  tlie  Gospf  Is,  Prelim.  Uisserf.  dUser.  6.  p.  3. 
M.crx.vota  tind  MfTX(A.iXoi4,«,t.  The  word  here  used,  njicji 
is  trasjslated  in  llie  Sepluagiiit,  e7ri(TTpi\pe»iu.it,  bolli  ol  which 
answer  to  ^irx/aiJt..  See  Taylor's  Concur,  (aii-.  Ioo8.  85. 
of  this  word,)  and  Trommi  Concor.  in  tici<rf'ii^M.  18, 

VOL.  IT.  42 


330  THE  DUTY  OP  AMERICA  [sER.  XIU. 

receive  us,  and  the  way  in  which  he  can  re- 
ceive us,  consistently  with  the  perfections  of 
his  nature.  On  these  points  God  has  been 
pleased  to  remove  every  doubt,  by  the  re- 
velation of  his  own  grace.  Following  this 
sure  guide  we  shall  unfold,  in  a  very  brief 
manner,  the  nature  of  the  duty  to  which 
God  calls  by  his  judgments,  and  the  sole 
manner  in  which  it  can  be  acceptably  per- 
formed. 

1.  The  nature  of  the  duty  involves  in  it 
two  leading  ideas : 

First.  The  rectification  of  the  under- 
standing in  the  perception  of  divine  truth. 

Of  this,  sinners,  so  far  as  they  are  per- 
sonally concerned,  have  very  erroneous  con- 
ceptions, which  cause  them  to  lead  ungodly 
lives,  and  thus  produce  the  most  disastrous 
effects  upon  their  present  comfort  and  their 
eternal  interests.  Not  more  correct  is  the 
knowledge  which  nations,  yea,  and  Chris- 
tian nations  too,  possess  of  this  truth,  so  far 
as  their  national  duty  and  happiness  are 
concerned.  They  have  adopted  a  different 
rule  for  regulating  national  conduct,  from 
that  which  God  has  established  to  regulate 
the  conduct  of  individuals.     Political  expe- 


•*•*' 


SER.  XIII.]  1^'  THE  PRESENT  CRISIS.  331 

diency  has  usurped  the  place  of  God's  most 
perfect  law.     To  this  source,  the  grievous 
offences  which  so  many  nominal  Christians 
have  committed  and  are  committing  against 
their  God  and  their  Saviour,  may  be  traced. 
By  acting  according  to  this  profligate  sys- 
tem, I  mean  the  system  of  political  expe- 
diency, they  become  criminal  in  the  sight  of 
their  "master.      His   indignation  they  must 
expect,  if  they  do  not  rectify  their  fearful 
error  in  this  matter. 

Secondly,  a  return  unto  God  includes  a 
rectification  of  the  heart  in  the  choice  of  that 
which   the   understanding   perceives  to   be 

good. 

Those  mistakes  which  affect  the  political 
conduct  of  men  so  far  as  to  make  them  sin- 
ful, being  detected,  and  the  opposite  truths 
recognized,  men  will  dislike  the  one  and  love 
the  other.     As  a  general  rule,  they  will  love 
all  those  precepts,  regulating  their  conduct 
as  members  of  society,  as  well  as  those  which 
relate  to  them  personally,  of  the  existence 
of  which  in  the  Scriptures  and  their  conse- 
quent  authority,   they   have   become   con- 
vinced.    There  will  take  place  an  entire  and 


332  THE  DUTY  OF  AMERICA  [sER.  XllJ. 

radical  alteration  in  their  deportment,  cor- 
responding to  the  alteration  produced  in  their 
minds. 

2.  This  duty  can  onlj  be  performed  ac- 
ceptably through  faith  in  the  offering  of 
Christ,  which  is  the  appointed  way  of  ap- 
proach to  God. 

The  only  authority  which  we  have  to 
expect  that  God  will  receive  us  on  our 
return,  is  his  own  testimony,  given  unto 
us  by  Christ.  The  belief  of  that  testimo- 
ny is  essential  to  the  success  of  our  re- 
turn to  God.  "  For  he  that  cometh  unto 
"  God  must  believe  that  he  is,  and  that  he  is 
"  a  rewarder  of  them  that  diligently  seek 
"  him^."  That  merely  the  being  of  God, 
and  the  rewards  and  punishments  which  he 
dispenses  as  sovereign,  cannot  be  meant  by 
the  Apostle,  is  evident,  from  the  definition 
which  he  himself  gives  of  faith.  It  "  is  the 
"  substance  of  things  hoped  for,  the  evidence 
"  of  things  not  seen."  Therefore  it  must  be 
God,  as  he  has  revealed  himself  unto  us  sin- 
ful creatures,  a  Redeemer,  mighty  to  save, 
and  the  reward  of  grace  which  he  dispenses 
to  them  who  seek  him  through  the  sacrifice 
of  the  Redeemer,  that  is  the  object  here  pre- 

/  Heb.  xi.  6. 


SER.  XIII.]  IN  THE  PRESENT  CRISIS.  333 

sented  to  faith  "^^  Without  the  exercise  of 
faith  in  God  in  this  view  of  himself  which  he 
has  giv'Cn  us,  there  is  no  coming  unto  God. 
Our  wa}^  to  his  throne  is  hedged  up,  and  we 
can  never  expect  either  audience  or  accep- 
tance. Indeed  none  of  our  fallen  race  would 
ever  have  dared  to  attempt  drawing  near 
unto  God,  if  God  had  not  encouraged  them 
by  the  revelation  of  his  grace.  And  they 
who  have  been  made  partakers  of  that  grace 
are  the  only  persons  who  can  find  him  as 
their  portion. 

The  same  rule  which  is  thus  given  to  in- 
dividuals, is  binding  upon  a  nation.  To 
find  acceptance  for  their  repentance,  they 
must  receive  the  word  of  God,  as  true, 
that  in  Christ  there  is  redemption  through 
his  blood ;  even  the  forgiveness  of  sins, 
according  to  the  riches  of  his  grace.  Upon 
the  footing  of  that  redemption  alone  can 
they  obtain  the  divine  favour. 

IV.  The  last  truth  suggested  by  the  text, 
is  that  God  affords  to  a  people  suffering  na- 
tional judgments  the  greatest  and  strongest 
encouragements,  urging  them  thus  to  return. 
These  encouragements  are, 

g-Owen,  on  Heb.  xi.  6. 


334  THE  DUTY  OP  AMERICA  [sER.  XIII. 

1.  His  willingness  to  receive  them  on  their 
return. 

Of  this  he  has  given  the  fullest  informa- 
tion in  different  parts  of  his  word.  He  is 
ready  to  forgive,  and  has  never  said  to  the 
house  of  Jacob,  Seek  ye  me  in  vain.  Indeed 
he  stands  pledged,  from  the  nature  of  his 
covenant,  to  exercise  mercy  towards  them 
who  return  to  him  in  the  appointed  way. 
Of  this  wiUingness  he  furnishes  us  with 
proofs  in  the  text,  when  he  says,  that  he 
will  return  to  his  place  till  they  acknow- 
ledge their  offence.  And  also  with  the  as- 
surance that  as  he  had  torn,  so  he  will  heal, 
as  he  had  smitten,  so  he  will  bind  up.  He 
will  revive  after  a  certain  period ;  He  will 
raise  up,  and  give  life.  All  these  expres- 
sions denote  God's  readiness  to  return  to,  to 
restore,  to  revive  those  who  repent. 

2.  The  blessings  consequent  upon  his  re- 
ceiving them  on  their  repentance. 

Here  I  avail  myself  of  the  translation  of 
Bishop  Horsley,  "  We  shall  live  in  his  pre- 
"  sence.  and  attain  to  knowledge.  Our 
'•'•  object  of  pursuit  will  he  the  knowledge  of 
''  the  Jehovah.  His  coming  forth  is  fixed 
*'  as  the  morning  ;  and  he  shall  come  upon 


SER.  XIII.]  IN  THE  PRESENT  CRISIS.  335 

'^  US  as  the  pouring  shower,  as  the  harvest 
"  ram,  as  the  rain  of  seed-time  upon  the 
"  earthy  He  connects  the  last  clause  of  the 
second  verse  with  the  first  of  the  third,  '*  the 
•'  attainins;  of  knovvledo;e  with  the  liviu"*  in 
''  his  presence,  as  the  effect  with  the  cause." 
To  live  in  God's  presence  is  to  live  in  the 
communion  of  his  Church,  receiving  the  in- 
struction of  the  divine  word,  and  the  comfort 
of  the  sacraments.  The  attainment  of  know- 
ledf:;e,  that  is  the  true  knowledge  of  God, 
and  a  right  understanding  of  his  word,  is  the 
effect  of  thus  living  in  his  presence.  And  a 
further  effect  of  the  attainment  is,  a  taste  and 
a  liking  for  the  knowledge  so  attained  ;  a  de- 
sire of  perpetual  proficiency  in  it,  and  a  vo- 
luntary pursuit  of  it.  And  no  wonder ;  for 
God  is  known  as  the  universal  benefactor, 
the  giver  of  the  most  general  and  useful 
benefits,  and  comes  forth  at  fixed  seasons, 
and  at  a  season  when  his  appearance  is  ex- 
pected. The  benefits  he  confers  are  com- 
pared to  the  harvest  rain,  the  rain  of  seed- 
time. The  last  making  the  fruit  to  spring, 
and  the  first  maturing  the  crop.  Thus  the 
blessings  consequent  upon  God's  receiving 
individuals  or  nations  who  repent,  are  suited 


336  THE  DUTY  OF  AMERICA  [sER.  XIIL 

to  every  situation,  and  to  every  time.  They 
more  than  counterbalance  the  evils  which 
have  resulted  from  their  sins,  and  spread 
their  influence  over  all  the  relations  of  so- 
ciety, making  them  sources  of  constant  and 
increasing  personal  enjoyment  and  useful- 
ness unto  others. 

I  proceed  to  the  application  of  the  sub- 
ject. In  making  this  application  I  shall 
now,  as  I  have  ever  endeavoured  to  do,  bring 
men  and  measures  to  the  test  of  God's  own 
truth,  and  let  that  truth  decide  on  their 
merits  or  demerits.  The  directions  and  in- 
structions of  God's  word  upon  political  sub- 
jects I  have  never  shunned  to  state  to  you, 
nor  shall  I  now,  bitter  as  the  spirit  of  party 
is,  and  widely  separated  as  the  parties  are. 
To  both  I  mean  to  exhibit  what  appears  to 
me  to  be  the  truth  of  Scripture,  whether  it 
aifects  one  part  of  the  community  or  another. 
Lend  me  then  your  candid  and  Christian 
attention,  whilst  I  endeavour  in  the  appli- 
cation to  unfold  our  national  sins^  our  na- 
tional judgments,  our  national  prospects^ 
and  our  national  duty. 

I.  Our  national  sins  call  for  attention  on 
this  day.     They  are  the  following,  viz. 


SER.  XIII.]  IN  THE  PRESENT  CRISIS.  337 

1.  The  nature  of  our  political  constitution. 
The  particular  part  of  it  to  which  I  refer, 
is  its  defect  in  regard  to  religion.     That  I 
may  not  be  misunderstood,  1  think  it  proper 
to  state,  that  the  people  of  this  country  are 
avowedly  a  Christian  people.     This  is  es- 
pecially the  case  with  the  inhabitants  of  this 
state.     And  I  am  the  more  bold  to  say  this, 
because  I  have  no  less  authority  than  the 
official  declaration  of  the  Supreme  Court  of 
the  State.     The  declaration  was  made  not 
long  back,  on  a  trial  for  blasphemy,  by  the" 
Chief  Justice''.    '*  The  people  of  this  state,  in 
*'  common  with  the  people  of  this  country, 
^'  profess   the  general  doctrines   of    Chris- 
''  tianity  as  the  rule  of  their  faith  and  prac- 
•'  lice ;  and  to  scandalize  the  Author  of  these 
•^  doctrines,  is  not  only  in  a  religious  point 
^'  of  view  extremely  impious,  but  even   in 
"  respect  to  the  obligations  due  to  Society, 
^'  is  a  gross  violation  of  decency  and  good 
''  order.     Nor  are  we  bound,"  he  adds,  ''  by 
'^  any    expressions    in    the  constitution,  as 
''  some  have  strangely  supposed,  either  not 
"  to  punish  at  all,  or  to  punish  indicrimi- 
''  nately,   the   like    attacks  upon    tlu>    re- 

k  Now  Chancellor  Kent. 

VOL.  II.  43 


33B  THE  DUTY   OF  AMERICA  [SER.  XUi 

"  lio"ion  of  Mahomet,  or  of  the  Grand  La- 
^'  ma :  and  for  this  plain  reason,  that  the 
'^  case  assumes  that  we  are  a  Christian 
"  jMople^  and  the  morality  of  the  country  is 
"  deeply  ingrafted  upon  Christianity,  and 
''  not  upon  the  doctrines  and  worship  of 
"  these  impostors." 

As  a  Christian  people,  then,  the  inhabi- 
tants of  the  United  States  have  the  right  to 
regulate  their  own  political  compact,  and  no 
one  can  consistently  object  to  such  regula- 
tions.    To  no  people  has  God  given  such 
an  opportunity  to  govern  themselves,  as  he 
has  to  us.     All  our  acts,  therefore,  must  be 
considered  the  acts  of  our  choice.     This  is 
peculiarly  the  case  with  the  federal  consti- 
tution.    The  United  States  adopted  it  de- 
liberately, of  their  own  accord,  in  time  of 
peace,   with   no  foreign   power  to  compel 
them.      Though  it   be  thus   the   choice  of 
a  Christian   people,   in  it   are   not   recog- 
nized even  the  existence  and  government 
of  God,    much    less    the    authority    of  his 
revealed   Word.      The   head  of  a   family 
would  not  allow  a  system  of  conduct  to  be 
introduced  into  his  family  which  permitted 
blasphemy,  idolatry,  or   atheism ;  and  we 


SER.  XIII.]  IN  THE  PRESENT  CRISIS.  339 

must  yet  learn  that  a  head  of  a  family  has 
greater  power  to  suppress  irreligion  and 
error  than  the  head  of  a  nation. 

Understand  me  rightly  in  these  remarks. 
I  dislike  and  reprobate  the  modelling  of 
churches  by  civil  power,  and  the  exclusive 
establishment  of  any  particular  denomination. 
Such  establishments  I  hope  will  never  take 
place  in  this  country ;  for  I  consider  them  a 
c-rievous  evil.  But  I  do  not  hesitate  to  say, 
that  propriety,  reason,  and  the  Word  of  God 
require  from  us,  as  a  Christian  people,  two 

things, 

1st,  The  recognition  of  the  existence  and 

providence  of  God,  and, 

2d,  The  acknowledgment  of  his  revealed 

truth. 

No  persons  ought  to  be  eligible  to  any 
offices  of  trust  among  us,  who  cannot  stand 
the  test  in  these  two  things.  This  remark, 
you  will  recollect,  is  founded  upon  this  ac- 
knowledged principle,  that  every  people 
have  the  right  to  regulate  their  concerns 
as  they  see  tit  or  choose.  Now,  as  the 
people  of  these  United  States  profess  to  be  a 
Christian  people,  they,  by  regulating  their 
concerns  as  they  saw  fit,  have  given  the  lie 
to  their  profession.     Their  political  consti- 


340  THE  DUTY  OF  AMERICA  [SER.  XUi. 

tiition  is  atheistic  as  well  as  unchristian.  Pro- 
fessing themselves  to  be  a  Christian  people, 
the  adoption  of  such  a  constitution,  as  it 
contradicts  their  profession,  makes  them 
chargeable  with  irreligion. 

A  nation  as  such  can  only  be  known 
through  their  government.  As  no  provision 
lias  been  made  to  secure  a  nominally  Chris- 
tian government,  or  even  a  government  re- 
cognizing the  existence  and  providence  of 
God,  the  nation  are  guilty  of  indifference  to 
the  truths  of  God's  Word.  In  this  indiffer- 
ence we  see  plainl}^  their  ignorance  of  these 
truths,  and  their  departure  from  God.  He 
has  taught  us  that  civil  government  is  his  or- 
dinance. The  form  he  has  left  optional  to 
us  ;  but  the  character  of  the  magistrate  he  has 
described  with  minute  accuracy.  We  have 
minutely  attended  to  the  form  about  which 
God  says  nothing  in  his  word,  and  have 
utterly  neglected  the  qualilication  of  the  men 
who  administer  government,  though  He  has 
given  us  line  upon  line  on  that  subject. 

2.  Our  political  conduct  as  a  people,  un- 
der our  constitution,  is  another  national  sin. 

The  principal  fact  in  our  conduct,  to  which 
I  refer,  is  our  choice  of  officers.     In  no  coun- 


SER.  Xlll.]  IN  THE  PRESENT  CRISIS.  341 

try  is  the  right  of  choice  so  free  and  undis- 
turbed. How  have  we  exercised  this  right  ? 
Consistently  with  the  atheistic  spirit  of  our 
constitution,  we  have  acted  in  an  atheistic 
manner.  The  first  question  to  be  answered 
previous  to  our  elections  is,  what  are  the  can- 
didate's political  sentiments?  The  inquiry 
into  his  moral  and  religious  character,  if  ever 
instituted,  is  made  after  the  previous  ques- 
tion is  answered.  Political  principles,  and  not 
moral  or  religious  character ,  constitute  the  test 
of  a  man's  fitness  for  an  office  among  us.  We 
ask  not,  as  God  has  commanded  us  to  ask,  Is 
the  man  just?  Will  he  rule  in  the  fear  of 
God  ?  But,  is  he  a  federal,  or  a  republican  ? 
B}^  thus  substituting  our  opinions  in  the  place 
of  God's  own  rule,  we  have  subjected  our- 
selves to  his  righteous  displeasure. 

Recollect  what  I  have  already  observed, 
that  God  says  nothing  ^owi  forms  of  gov- 
ernment in  his  Word  :  but  is  particular  even 
to  minuteness  about  the  character  and  qua- 
lifications of  those  who  administer  govern- 
ment. Is  not  our  conduct  in  this  respect 
then  a  gross  national  transgression?  We 
have  cast  off  fear,  and  despised  his  direc- 
tions.    The  nation  are  to  blame.,  if  at  any 


342  THE  DUTY  OF  AMERICA  [sER.  XIII. 

time  men  govern  them  who  neglect  the  au- 
thoritj  of  God's  Word,  and  cast  contempt 
upon  his  grace.  If  such  men  are  chosen, 
their  infidelity  and  immorality  are  chosen 
by  the  people  ;  for  it  is  impossible  to  sepa- 
rate between  the  intellectual  and  moral  qua- 
lifications of  men,  in  our  choice  of  men. 

3.  Our  abuse  of  past  mercies  and  judg- 
ments dispensed  towards  us,  is  another  na- 
tional sin. 

Of  the  former  we  have  had  abundance 
since  the  revolution.  Need  I  remind  you  of 
our  prosperity,  and  the  unparalleled  in- 
crease of  our  w^ealth  ?  Nor  have  we  been 
left  without  w^arnings.  The  pestilence  which 
walketh  in  darkness  and  wasteth  at  noon 
day,  has  invaded  many  of  our  principal  ci- 
ties, and  thinned  the  ranks  of  our  estimable 
citizens.  These  mercies  and  judgments  have 
been  dispensed  to  the  nation  at  large.  The 
parts  of  it  which  have  more  immediately 
experienced  them,  have  been  memorials 
to  the  rest  of  God's  goodness  and  bea- 
cons of  his  justice.  But  how  have  we 
improved  the  one  and  the  other  ?  Prosperi- 
ty has  made  us  proud,  and  adversity  has  not 
inclined  our  hearts  to  the  Lord.     You  know 


SER.  Xlli.]  IN  THE  PRESENT  CRISIS.  343 

full  well  that  when  we  waxed  fat,  we  kicked 
back,  and  forgot  the  Rock  of  our  salvation. 
And  you  know  as  well,  from  what  you  have 
seen,   that   many   of  the   very   mhabitants 
who  fled  on  account  of  the  yellow   fever, 
whilst  they  were  abroad,  displayed  the  most 
brutal  indifference  to  the  sufferings  of  their 
fellow-citizens,  indulging  in  riot  and  folly ; 
and  when  they  returned  hied  with  increased 
eaiierness  to  the  theatre — the  haunts  of  re- 
velry,  to  make  up  for  lost  time,  and  without 
delay  to   assure  the  god  of  their  devotion 
that  the  judgments  of  Jehovah  had  not  had 
any  effect  upon   them.     We  have   in  this 
country,  richly  as  God  has  blessed  us,  done 
comparatively  little  for  him .     Immense  sums 
have  been  expended  on  schemes  for  the  ac- 
cumulation of  property  ;   but  how  small  a 
portion  has  been  given  for  the  promotion  of 
Christ's  cause  ?     Our  prosperity  produced  a 
taste  for  dissipation.     It  increased  habits  of 
intemperance,  and  the  number   of  amuse- 
ments.    We  had,  in  a  word,  become  a  vain, 
selfish,  and  luxurious  people. 

4.  The  manner  in  which  we  have  regarded 
God's  judgments  to  the  nations  of  Europe, 


344  THE  DUTY  OP  AMERICA  [sER,.  XllL 

for  the  last  twenty  years,  and  his  present 
mercies  to  them,  is  another  national  sin. 

We  are  chargeable  v/ith  carelessness 
and  indifference  about  them,  as  well  as 
blindness  about  their  nature.  Our  con- 
duct has  been  similar  to  that  described 
by  the  prophet  Zephaniah,  "  I  have  cut  off 
''  the  nations,  (God  speaks)  ;  their  towers 
'"'  are  desolate :  I  made  their  streets  waste 
'  that  none  passeth  by  :  their  cities  are  des- 
^^  troyed,  so  that  there  is  no  man,  that  there 
^'  is  none  inhabitant  I  said,  Surely  thou  wilt 
'^  fear  me,  thou  wilt  receive  instruction  :  so 
'^  their  dwelling  should  not  be  cut  off:  how- 
*•'  soever  I  punished  them.  But  they  rose 
''  early,  and  corrupted  all  their  doings''.' 
Thus  have  we  perverted  the  right  ways  of 
the  Lord.  We  have  considered  the  nations 
of  Europe  greater  sinners  than  we  were,  and 
have  persisted  obstinately  in  disregarding  his 
monitory  voice.  The  great  national  inquiry, 
as  it  respected  our  practice,  was,  how  shall 
we  improve  these  judgments  to  our  commer- 
cial advantage  ?  In  what  way  can  we,  by 
reason  of  the  distress  of  others,  make  the  most 
money  for  ourselves?     The  idol  at  whose 

h  Zephan.  Hi.  6,  7. 


SER.  XIII.]  IN  THE  PRESENT  CRISIS.  345 

shrine  we  have  sacrificed  is  Mammon ;  he 
has  blinded  us  as  to  our  danger,  and  hard- 
ened our  hearts  whilst  our  European  bre- 
thren were  bleeding  and  dying. 

I  proceed  to 

II.  Our  national  judgments.  They  are 
suited  to  our  national  sins,  and  spring  from 
them. 

1.  The  first  great  judgment  is  the  disre- 
gard universally  displayed  to  the  sanctity  of 
the  oath,  the  disposition  to  evade  the  laws 
of  our  country,  though  constitutionally  enact- 
ed, and  the  profanation  of  the  Sabbath. 

I  have  connected  these  things  under  one 
head,  which  may  very  properly  be  called 
the  deterioration  of  our  morals  and  religion. 
Perhaps  you  may  be  surprized  that  this 
should  be  considered  as  a  judgment  of  God 
upon  us,  rather  than  one  of  our  national  sins. 
The  surprize,  however,  will  cease,  when  we 
reflect  for  a  moment  upon  the  character  and 
conduct  of  the  people  of  this  country,  pre- 
vious to  the  revolutionary  war,  and  after  its 
termination,  until  the  two  great  political  par- 
ties were  organized,  and  introduced  their  an- 
tichristian  standard  for  the  choice  of  officers 

VOL.  II.  44 


346  THE  DUTY  OF  AMERICA  [SER.  XIM. 

to    administer   the    government.      As    that 
standard  has  become  more  and  more  the  test 
of  eligibility  to  offices,  a  disregard   to  the 
great  and  essential  principles  of  pure  morals 
and   sound   religion  has  become  more  and 
more  prevalent.     Time  was  when  there  was 
little  temptation  to  perjury,  or  the  evasion  of 
laws  ;  but  that  time  is  past  bj.      Time  was 
when  open  infractions  of  the  Lord's  day,  by 
men   in  authority,    were   rare ;   for   public 
opinion  restrained  them  from  such  infrac- 
tions.    I  do  not  mean  to  say  that  the  Lord's 
day   was   not  profaned ;  would  to   God    I 
could  say  this !  but  the  profanation  was  not 
connected  with  an  unnecessary  public  insult 
upon  the  feelings  of  the  Christian  commu- 
nity.    Nor  do  I  wish  to  be  understood  that 
there  were  no  cases  of  perjury,  or  evasions 
of  law.     That  they  did  occur,  is  true  ;  but  it 
is  as  true,  that  they  were  few,  and  did  not  in  - 
vite  general  observation  by  their  common- 
ness  and    publicity.      Now,   however,  our 
land  mourneth  by  reason  of  the  multitude 
and  aggravations  of  these  crying  sins.     At  no 
time  since  the  first  settlement  of  the  country 
has  there  been  so  much  deliberate  ingenuity 


SER.  XIII,]  IN  THE  PRESENT  CRISIS.  347 

exercised  in  evading  the  laws  of  the  land,  as 
for  the  last  ten  years.  Such  conduct,  be- 
sides its  own  immorality,  is  necessarily  con- 
nected with  other  and  more  gross  transgres- 
sions, such  as  deceits,  falsehoods,  perjuries. 
And  these  transgressions  are  not  confined  to 
a  corner :  but  they  glare  upon  the  public 
eye  in  every  direction.  They  who  commit 
them,  instead  of  being  ashamed  on  account 
of  them,  appear  rather  to  glory  in  them. 

Ever  since  the  adoption  of  the  federal  con- 
stitution the  Lord's  day  has  been  profaned 
by  the  carriage  and  opening  of  the  mail. 
But  now,  in  the  day  of  our  sorrow,  as  if  to 
provoke  the  Highest  to  more  displeasure, 
that  holy  day  is  profaned  by  the  gross  insult 
of  Christian  feeling,  and  the  flagrant  violation 
of  Christian  principle,  on  the  part  of  men  in 
authority,  by  reviewing  troops  for  mere  pa- 
rade. To  have  men  for  rulers  wiio  thus  trans- 
gress  God's  Word,  is  a  judgment,  a  righteous 
judgment,  upon  the  nation  ;  for  the  national 
sin  of  making  political  opinions  the  test  of  eli- 
gibility to  office.  Men  who  are  governed  by 
no  fear  of  God,  will  violate  his  law  when  it 
suits   them.     A  Christian  people,   electing 


348  THE  DUTY  OF  AMERICA  [sER.  XIH. 

such  men,  encourage  them  to  such  violation. 
And  bj  the  encouragement  which  they  af- 
ford them,  lay  the  foundation  for  their  own 
increasing  immorality.  For  let  it  be  remem- 
bered that  a  government  giv^es  to  a  people  a 
moral  as  well  as  a  political  character,  and 
has  a  most  important  influence  upon  their 
moral  as  well  as  their  political  habits.  Hence 
an  irreligious,  immoral  magistracy,  will  not 
merely  introduce,  among  the  people  over 
whom  thej  are  exalted,  a  system  of  political 
principles  subversive  of  truth  and  honour, 
but  will  give  currency  to  irreligion  and  im- 
morality in  social  intercourse  and  domestie 
life. 

2.  The  spirit  of  party  which  prevails 
among  us  is  another  national  judgment, 
which  God  inflicts  upon  us  on  account  of  our 
national  sins. 

A  difference  of  opinion  on  political,  as  well 
as  on  other  subjects,  must  necessarily  take 
place  between  members  of  the  same  com- 
munity. We  cannot  all  think  alike,  from 
the  variety  of  views,  feelings,  and  habits, 
which  exist  among  men.  But  this  difference 
of  opinion  ought  never  to  prevent  any  from 


SER.  XIII.]  IN  THE  PRESENT  CRISIS.  349 

acting  in  political  matters  according  to  the 
Redeemer's  rule,  "  Whatsoever  ye  would 
"  that  men  should  do  unto  you,  that  do  ye 
"  unto  them,  for  this  is  the  law  and  the 
^'  prophets."  In  direct  opposition  to  this 
rule,  party  spirit  has  introduced  another 
rule  subversive  of  every  thing  which  is  cal- 
culated to  preserve  peace,  and  maintain  in- 
tegrity of  conduct  between  those  who  differ 
in  their  political  opinions.  Oh,  it  is  a 
BITTER  and  BASE  Spirit!  hostile  to  every 
generous,  noble  Christian  feeling.  It  has 
established  an  interest,  and  empire  of  its 
own,  in  the  midst  of  us ;  but  its  interest  is 
the  interest  of  iniquity,  and  its  empire  the 
empire  of  irreligion.  On  this  subject  I 
speak  fearlessly  and  confidently,  because  I 
speak  from  my  own  knowledge  of  facts 
which  have  fallen  under  my  observation, 
and  not  from  conjecture  or  speculation.  I 
know,  and  I  blush  whilst  I  state  the  fact, 
that  there  are  men,  and  Christian  men  too, 
who  have  broken  friendship  with  Christian 
men,  and  have  endeavoured  to  injure  the 
usefulness  of  Christian  Ministers,  on  ac- 
count of  difference  of  opinion  in  political 


3^0  tHE  DUTY  OF  AMERICA  [sER.  XlII, 

matters,  whilst  they  have  gone  hand  in  hand 
with  men  who  never  had  publicly  honoured 
their  Redeemer ;  nay,  with  men  who  are 
more  than  suspected  of  hostility  to  his  cause 
and  interest ;  I  may  add,  with  men  who 
are  known  to  profane  God's  name,  to  break 
his  Sabbaths,  and  to  reject  the  Gospel  of  his 
Son.  With  such  facts  daily  occurring,  I 
ask,  is  not  the  spirit  of  party  iniquitous  and 
irreligious  ?  And  do  not  they  who  act  un- 
der its  influence,  act  iniquitously  and  irre- 
ligiouoly  ?  The  truth  cannot  be  concealed  : 
it  ought  to  be  published — published  with  a 
voice  of  thunder,  that  Christians  separate 
from  Christians,  merely  for  political  reasons, 
whilst  for  the  same  reasons  Christians  asso- 
ciate with  and  countenance  blasphemers  of 
their  Redeemer. 

Moreover,  party  spirit  has  introduced 
amongst  us  that  most  profligate  and  flagi- 
tious principle  that  the  end  sanctifies  the 
means.  Hence  we  find  the  foulest  libels 
upon  private  character  to  issue  from  the 
press ;  the  most  abominable  falsehoods  in 
relation  to  matters  of  fact,  to  be  circulated  ; 
the  grossest  misrepresentation  of  eon  versa- 


SER.  XIII.]  IN  THE  PRESENT  CRISIS.  351 

tions  to  be  deliberately  given,  and  the  sacred 
recesses  of  social  intercourse  to  be  violated 
by  wanton  breaches  of  trust.  Many  parti- 
zans  appear  to  forget  the  elementary  prin- 
ciples of  truth  and  integrity,  and  to  consider 
every  deviation  from  them  venial,  provided 
such  deviation  promotes  the  success  of  their 
party.  One  of  the  most  extraordinary 
phenomena  in  morals  has  been  produced  by 
the  spirit  of  party,  viz.  the  creation  of  a  new 
conscience,  which  approves  immorality,  if 
immorality  is  necessary  for  political  pur- 
poses, and  condemns  morality,  if  morality 
contravenes  these  purposes.  I  call  this  a 
most  extraordinary  phenomenon,  because  it 
occurs  not  among  avowed  infidels  or  pagans, 
but  in  the  midst  of  a  people  professing 
Christianity  ;  and  therefore  acknowledging 
that  the  only  standard  of  right  and  wrong  in 
all  cases  is  God's  law. 

It  is  in  this  view  that  party  spirit  is  so 
fearful  and  condemnable.  It  is  decisively 
hostile  to  the  law  of  God.  No  apology  ought, 
therefore,  to  be  offered  for  it  from  the  exam- 
ples of  Greece  and  Rome.  Their  conduct 
cannot;  without  criminality  and  guilt,  be  fol- 


"352  THE  DUTY  OF  AMERICA  [sER.  Xlil. 

lowed  by  us,  because  they  were  pagans.  We 
are  Christians,  and  therefore  must  act  in  a 
different  manner  from  them.  The  spirit  of  the 
Gospel  is  peaceful, forgiving,  honourable, and 
therefore  opposed  to  the  spirit  of  party  as  it 
displays  itself  amongst  us.  No  arguments 
drawn  from  the  experience  of  heathen  re- 
publics can  have  any  authority  now,  in  a 
country  avowedly  Christian,  and  ought, 
therefore,  to  have  no  weight  with  us. 

If  it  be  alleged  that  party  spirit,  as  it 
appears  among  us,  is  necessary  for  the  pre- 
servation of  our  civil  liberty,  I  do  not  hesi- 
tate to  say,  that  civil  liberty  if  this  were  true, 
is  a  curse.  O,  that  the  inhabitants  of  our  coun- 
try would  listen  to  the  voice  of  reason  and  of 
Scripture,  and  cease  from  their  shameful, 
their  ungodly  conduct  in  political  inter- 
course ! 

3.  The  destruction  of  property  is  another 
national  judgment. 

On  this  subject  I  will  not  enlarge,  for  it 
will  only  recall  painful  scenes  to  your  minds, 
and  excite  anew  the  feelings  of  sorrow.  I 
only  remark  that  in  this  judgment,  though 
experienced  largely  by  you,  yet  not  exclu- 
sively, God  has  dealt  with  us  as  he  did  with 


SER.  Xm.]  IN  THE  PRESENT  CRISIS  353 

the  Egyptians  in  the  plagues  which  he  in- 
flicted upon  them.  God  has  taken  from  ns 
our  national  idol. 

4.  The  scourge  of  war  is  the  last  judgment 
which  I  shall  notice. 

My  opinion  of  the  commencement  of  this 
war,  and  of  the  measures  of  our  government 
which  led  to  it,  are  unaltered.     As  I  have 
never  from  this  place  obtruded  upon  you 
that  opinion  in  time  past,  you  yourselves 
bearing  me  witness,  so  I  will  not  now  do  it. 
Shortly  after  it  was  declared,  on  a  fast  day, 
I  observed  that  as  it  respected  its  moral  and 
relip-ious  effects,  considering  its  relation  to 
the  interests  of  the  Church,  I  did  view  it  to 
be  one  of  the  most  deplorable  wars  which 
had  ever  occurred.     Its  character  I  dislike  ; 
its  issues   I  dread— not  as  it  respects  our 
temporal  consequence,  but  our  moral  and 
religious  habits.     Temporal  losses  may  soon 
be  regained;  but  immoral   and   irreligious 
effects  can  be  corrected  only  in  a  succession 
of  years.      It  is  in  this  light  that  it  is  a 
judgment ;  and,  Brethren,  dispensed  as  it  is 
by  a  righteous  God,  I  take  the  opportunity 
of  observing,  that  as  a  nation  we  were  ripe 
for  it,  or  we  would  never  have  suffered  it. 
VOL.  II.  45 


354  THE  1>UTV   OF  AMERICA  [SKR.  MIL 

Whether  our  rulers  were  guilty  in  declaring 
the  war  or  not,  the  conclusion  is  the  same. 
If  we  had  not  merited  God's  displeasure  we 
would  never  have  had  an  administration  ^ 
who  have,  as  their  opponents  say,  plunged 
us  in  a  war ;  nor  would  we  have  been  sub- 
jected to  the  insults  and  oppression  of  a  for- 
eign power,  so  as  to  make  it  necessary  for  us 
to  resort  to  arms,  as  the  friends  of  the  admi- 
nistration assert.  The  conclusion,  I  repeat  it, 
is  that  we  have  merited  the  scourge  of  war. 
Its  effects  we  deeply  feel  in  the  different  re- 
lations of  life,  now  whilst  we  suffer  from  its 
pressure ;  but  God  only  can  tell  what  incal- 
culable mischiefs  may  result  from  it,  to  the 
spiritual  interests  of  thousands.  War  always 
demoralizes  a  people,  and  the  effects  of 
our  revolutionary  contest  upon  our  moral 
habits  are  sufficient  to  awaken  the  most 
lively  anticipations  of  evil  in  this  respect 
from  the  present  convict. 

III.  Our  national  prospects  now  demand 
our  attention. 

They  ire  gloomy  indeed,  but  cheered  Vvith 
the  rays  of  hope.  The  present  state  of 
af!'airs  cannot  but  depress  every  mind„ 
There  are,  however,  considerations  to  in- 


SER.   XIII.]  IN  THE  PKESENT  CRISIS.  355 

Spire  courage,  and  produce  no  ordinary 
expectation  about  the  future  state  of  this 
country. 

1.  The  manner  in  which  our  country  was 
settled,  is  one  of  these  considerations. 

With  few  exceptions,  the  soil  was  pur- 
chased fairly  from   the   natives.     A   great, 
proportion  of  the  first  settlers  emigrated  to 
this  new  world  for  conscience  sake.     The 
ancestors  of  the  New-England  states  were 
men  of  whom  the  world  was  not  worthy. 
They  left  their  all,  and  came  to  this  con- 
tinent that  they  might  worship  God  without 
molestation.     Other  parts  of  our  country  are 
filled  with  emigrants,  who  came  hither  to 
escape  oppression,  slavery,  degradation,  or 
the  children  of  such  emigrants.     The  cha- 
racter of  these  first  settlers,  and  the  manner 
in  which  their  settlement  was  effected,  give 
the  pledge  that  the  Lord  will  preserve  us  in 
future,  as  he  has  done  in  times  past. 

Nor  have  we  any  reason  for  despondence, 
when  we  take  into  consideration  the  charac- 
ter of  the  other  first  settlers  of  our  country. 
On  comparing  them  with  the  ancestors  and 
founders  of  the  greatest  part  of  the  present 
European  nations,  they  will  not  suffer  in 


356  THE  DUTY  Of  AMERICA  [SER.  Xllh 

their  claims  to  moral  worth.  It  is  true  a 
very  small  number  were  convicts  from 
Britain;  but,  if  their  character  is  to  be  al- 
leged against  them,  the  blame  must  rest 
upon  the  then  mother  country,  who  from 
motives  of  mere  political  expediency,  sent 
to  her  colonies  those  who  had  forfeited  their 
lives  or  their  reputation  at  home.  With  this 
exception,  an  exception  which  in  fact  mili- 
tates not  against  us,  but  against  her,  we 
shrink  not  from  the  comparison.  Let  that 
person  judge  who  is  acquainted  with  the 
history  of  France,  Spain,  Italy,  but  above 
all,  of  England,  first  subdued  bj  the  Ro- 
mans, then  by  the  Saxons,  afterwards  by 
the  Danes,  and  lastly  by  the  Normans.  If 
ancestry  afford  any  foundation  for  national 
respectability,  ours  is  incomparably  better 
than  theirs.  Our  forefathers  had  passed 
from  barbarism,  were  become  civilized,  had 
embraced  the  Gospel.  Theirs  were  uncul- 
tivated, rude,  fierce,  unpolished,  savage. 
Where  is  the  European  nation  to  be  found 
that  can  look  back  upon  such  an  honourable 
origin  as  the  State  of  Pennsylvania  ?  I  have 
singled  out  this  part  of  our  country,  next  to 
the  soil  occupied  by  the  pilgrims  of  Ley  den, 


SER.  XIH.]  IN  THE  PRESENT  CRISIS.  3.^7 

on  account  of  the  pre-eminent  worth  of  its 
first  proprietor,  William  Penn.  1  forbear 
descending  to  more  particulars.  Tiie  very 
convicts  sent  over  to  people  this  western 
world  were  better  members  of  civil  society 
than  the  Goths,  the  Vandals,  the  Saxons, 
the  Scandinavians,  those  forefathers  of  the 
greatest  part  of  the  European  continent. 

Takino:  all  the  circumstances  connected 
with  the  colonization  of  our  country ;  a 
colonization  not  effected  by  mere  rapine, 
blood,  injustice  and  conquest,  but  by  means 
more  consistent  with  tlie  Spirit  of  the  Gospel ; 
1  confess  that,  while  mj  heart  is  sad  at  our 
present  condition,  I  look  forward  to  the  fu- 
ture with  high  anticipations. 

2.  Our  nation,  though  irreligious  in  its 
political  constitution,  has  never  given  its 
power  to  antichrist.  We  have  never  re- 
cognized the  authority  of  the  Roman 
Church,  therefore  are  not  included  in  the 
grand  apostacy. 

On  this  subject  I  may  be  unfashionable  in 
my  opinions,  but  I  am  convinced  that  these 
opinions  are  according  to  truth,  even  the 
truth  of  God's  Word.  No  one  is  a  more 
decided  friend  of  religious  liberty  :  but  at  the 


358  THE  DUTY  OP  AMERICA  [sER.  Xlii 

same  time  a  more  determined  opponent  of 
religious  indifference,  than  I  am.  My  creed 
in  this  matter  is  formed  upon  the  Redeem- 
er's words,  '^  He  that  is  not  with  me  is  against 
"  me."  Yet  let  no  man  libel  me  as  an 
enemj  to  free  inquiry  on  religious  subjects, 
or  to  the  privilege  of  worshipping  God  as 
his  conscience  dictates.  The  motto  which  J 
have  adopted  is,  ''  Prove  all  things ;  hold 
"  fast  that  which  is  good." 

No  one  ought  to  be  molested  in  his  re- 
ligion ;  but  at  the  same  time  no  man  ought 
to  be  considered  as  innocent  who  equalizes 
all  religions.  Whilst,  therefore,  a  protest  is 
given  in  against  the  authority  of  the  civil 
magistrate  ever  to  invade  the  rights  of  con- 
science in  religion,  by  temporal  penalties, 
let  it  not  be  considered  that  the  protest  in 
any  degree  justifies  the  error,  that  in  the 
sight  of  God  all  the  various  forms  of  wor- 
ship and  systems  of  religion  are  entitled  to 
the  same  respect.  But  one  form  and  one 
system  can  be  right,  and  the  rest  must  be 
erroneous. 

On  this  ground,  whilst  I  cheerfully  grant 
to  the  members  of  the  Roman  Church  the 
right  which  they  possess  to  avow  and  defend 


^Eli.  Xlll.]  L\   THC  PKESEXT  CRISIS.  359 

their  opinions,  without  suffering  civil  penal- 
ties, I  claim  the  right  which  1  possess  as  a 
protestant,  to  declare  my  firm  conviction 
that  they  constitute  the  religious  society  de- 
nominated in  Scripture,  "  Mvstery,  Babv- 

"'^  LON  THE  GREAT,  THE  MOTHER  OF  HAR- 
'^  LOTS  AND  ABOMINATIONS  OF  THE  EARTH','' 

without  being  maligned  b}^  them  as  their  per- 
secutor. An  opponent  I  confess  that  I  am  ; 
the  weapons  of  my  warfare,  however,  are 
not  carnal,  but  spiritual. 

With  this  view  of  the  antichristian  Church 
is  inseparably  connected  the  belief,  that  all 
who  have  not  come  out  of  her  will  partake 
of  her  judgments.  If  the  belief  be  well- 
grounded,  it  is  certain,  we  shall  not  be 
punished  as  a  branch  of  that  antichristian 
empire,  never  having  given  our  national 
power  to  her. 

3.  We,  as  a  nation,  have  shed  no  righteous 
blood. 

On  this  head,  enlargement,  for  the  pur- 
pose of  adducing  proof,  is  needless.  No 
man  has  ever  yet  lost  his  life,  or  forfeited 
his  temporal  ease,  in  this  country,  for  his  re- 
ligion.    All  classes  of  Christians  are  equal- 

/  Rev.  yvii.  5. 


360  THE  DUTY  OP  AMERICA  [sEH.  XilL 

ly    protected    and    countenanced.      In    our 
country,  the  rare  and  pleasing  spectacle  is 
exhibited,  of  every  man  sitting  under  his  own 
vine  and  fig-tree,  with  none  to  molest  him, 
or  make  him  afraid.     Nor  has  this  state  of 
things  introduced  more  religious  divisions, 
or  less  respect  to  religious  ordinances,  than 
exists  in  Europe.     There  are  not  a  greater 
number  of  religious  sects  here  than  there  are 
in  Britain.     The  Ministers,  as  a  body,  are 
as  well  supported,  and,  wherever  the  regular 
administration  of  the  Gospel  is  enjoyed,  the 
attendance  upon  public  worship  is  as  good. 
As  to  the  power  of  religion,  I  do  not  hesitate 
to  saj,  that,  in  proportion  to  the  population 
of  the  two  countries,  we  have  more  real  be- 
lievers, persons  living  under  the  influence  of 
grace,  than  they  have. 

The  contrast  between  Europe  and  Ame- 
rica in  this  respect  is  striking,  and  affords  us 
a  useful  lesson.  The  religious  establish- 
ments of  the  former,  being  incorporated  with 
the  state,  have  in  all  countries^  not  except- 
ing Holland  under  the  government  of  Mau- 
rice, and  Britain,  given  rise  to  persecutions, 
and  authorized  the  infliction  of  death  on  ac- 
count of  dissent.  In  the  United  States,  neither 


SER.  XIII.]  IN  THE  PRESENT  CRISIS.  361 

persecution  nor  death  has  ever  been  ex- 
perienced on  account  of  religion.  This 
single  fact  speaks  more  against  such  eccle- 
siastical establishments  as  they  have  in  the 
old  world,  than  volumes  could ;  and  the  tes- 
timony which  it  affords  against  them,  gives 
a  decided  preference  to  our  conduct,  to  leave 
the  Church  to  herself,  without  coercing  her 
to  promote  secular  purposes. 

4.  We  have  not  fought  for,  nor  contribu- 
ted to  the  upholding  of  the  Man  of  Sin  in 
these  latter  days. 

As  we  never  have  been  members  of 
his  apostate  communion,  so  we  never  have 
aided  him.  The  very  war  in  which  we 
are  engaged,  so  far  as  it  does,  or  can  pro- 
duce an  effect  upon  his  interest,  is  hostile 
to  it :  for  it  is  opposed  to  the  power  of 
Britain,  which  is  exerted  to  support  those 
nations  who  are  slavishly  devoted  to  him. 

5.  God  is  prospering  his  work  among 
us. 

Since  the  commencement  of  our  difficul- 
ties with  the  two  great  belligerent  powers  of 
Europe,  there  has  been  an  increase  of  se- 
riousness in  a  large  proportion  of  our 
Churches.     Especially  since  the  declaration 

VOL.  IT.  46 


362  THE  DUTY  OF  AMERICA  [SER.  Xllf. 

of  war,  has  the  Spirit  been  poured  out  from 
on  high  copiously  upon  many  of  the  parched 
parts   of  the  Redeemer  s  vineyard.      The 
judgment  of  war  seems  to  have  awakened 
many  to  reflection  ;  others  have  been  exci- 
ted by  the  pressure  of  present  suffering  to 
attend  to  eternal  concerns.     The  ordinances 
of  worship  have  thus  been  better  observed  than 
heretofore,  and  multitudes  in  various  places 
have  been  brought  to  the  knowledge  and 
acknowledgment  of  the  truth.  Thus,  though 
there  has  been  a  deterioration  of  morals  and 
religion  in  the  nation  at  large,  we  have  es- 
pecial tokens  that  God  is  still  in  the  midst  of 
us ;  that  whilst  he  is  inflicting  temporal  pu- 
nishments richly  merited,  he  is  dispensing 
spiritual  blessings.      This  revives  us  in  our 
bondage  and  fills  our  hearts  with  gladness. 
Though  we  have  abundant  cause  for  regret 
and  sorrow,  and  deep  humiliation,  on  ac- 
count of  our  grievous  national  sins ;  we  have 
also  cause  for  thankfulness  and  praise  on  ac- 
count of  God's  remembrance  of  us  in  our 
low  estate.     Whilst,  therefore,  we  are  called 
to   mourn   over  judgments,    we   must  ac- 
knowledge that  God  has  enabled  us  to  sing 
of  his  mercies. 


SER.  XIII.]  IN  THE  PRESENT  CRISIS.  363 

These  are  the  considerations  which  fill 
me  with  hope  as  to  the  issue  of  our  present 
contest.  The  contest  itself  is  shameful,  and 
causes  me  to  blush.  It  is  a  contest  between 
protestants  and  protestants,  as  well  as  be- 
tween members  of  the  same  common  family, 
by  descent.  Its  course  must  be,  and  will  be, 
distressing  to  us,  so  long  as  it  lasts :  but  of 
its  issue  I  have  little  apprehension.  Our 
prospects  are  better  than  those  of  Britain  in 
a  moral  and  religious  calculation.  She  is  a 
part  of  the  Latin  earth,  which  constitutes 
the  antichristian  empire.  The  Church, 
though  protestant,  is  completely  secularized 
by  her  government,  and  made  subservient 
to  state  purposes.  Much  blood,  even  the 
blood  of  the  saints,  has  been  unrighteously 
shed  by  her,  since  the  reformation,  for  which 
no  national  repentance  has  ever  been  pro- 
fessed. She  has  been  fighting  for  the  Catho- 
lics of  Spain,  and  has  succeeded  :  and  thus, 
for  merely  political  purposes,  by  her  military 
prowess,  upheld  the  Man  of  Sin.  Under 
her  auspices,  (he  Bourbon  family,  a  family 
devoted  to  the  Roman  see,  has  been  res- 
tored to  the  throne  of  France.  By  her  test 
law  she  is  daily  profaning  an  holy  ordinance 


364  THE  DUTY  OF  AMERICA  [SER.  XIII. 

of  her  avowed  Redeemer,  perverting  its 
design,  so  as  to  bring  the  body  and  blood  of 
Christ  into  disrepute,  and  cause  the  name  of 
God  to  be  blasphemed,  thus  accumulating 
her  guilt,  treasuring  up  for  herself  wrath 
against  the  day  of  wrath. 

Far  be  it  from  me,  by  giving  this  brief  de- 
tail of  facts,  to  attempt  increasing  our  feel- 
ings of  animosity  against  her.  They  are  too 
much  excited  already ;  and  far,  very  far,  ex- 
ceed the  bounds  of  Christian  propriety. 
Equally  remote  from  my  wishes  is  any  de- 
sign to  depreciate  the  value  of  her  exertions 
for  the  advancement  of  the  Redeemer's 
kingdom.  God  has  pre-eminently  honoured 
her,  by  making  her  the  instrument  of  doing 
more  for  his  cause  than  any  other  nation. 
Her  Missionary  and  Bible  Societies,  her 
varied  exertions  for  the  diffusion  of  truth  and 
the  melioration  of  misery,  have  stamped 
upon  her  name  imperishable  glory.  Gene- 
rations yet  unborn,  will  rise  up,  and  reading 
her  history,  will  call  her  blessed.  I  feel  it  a 
duty,  and  consider  it  a  privilege,  that  I  am 
enabled  to  discharge  the  duty  of  rendering 
to  her  this  deserved  tribute  of  respect. 


SER.  XIII.]  IN  THE  PRESENT  CRISIS.  363 

The  facts  which  have  been  adduced  are 
brought  to  your  view,  merely  as  aftbrdin*^ 
matter  for  religious  calculation,  as  to  the 
prospects  of  Britain,  in  the  course  of  divine 
providence.  The  sins  with  which  we  are 
chargeable  do  not  partake  of  that  offensive 
character,  which  is  indelibly  impressed  upon 
her  sins.  Our  prospects,  therefore,  I  repeat 
the  remark,  are  better  than  her  prospects. 

IV.  Our  national  duty  is  the  last  topic  of 
discourse  to  which  I  shall  call  your  atten- 
tion. This  is  to  return  unto  the  Lord  in  the 
way  which  he  has  revealed  unto  us  in  his 
Word. 

The  nature  of  this  duty  has  been  explain- 
ed, and  the  encouragement  which  God  gives 
to  them  who  repent,  has  been  unfolded.  I 
now  proceed  to  urge  upon  you,  Men  and 
Brethren,  an  immediate  performance  of  the 
duty.  God,  by  his  judgments  which  he  has 
inflicted,  and  is  still  inflicting,  calls  us  to  re- 
pentance. By  his  mercies,  which  are  not 
clean  gone  for  ever,  he  invites  us  to  his 
throne  of  grace,  that  we  may  obtain  forgive- 
ness at  his  hand.  Be  persuaded  to  listen  to 
the  voice  of  his  displeasure,  and  to  accept 
the  oflbrs  of  his  clemency. 


366  THE  DUTY  OF  AMERICA  [SER.  XIII. 

It  is  a  solemn  inquiry,  which  every  per- 
son ought  to  institute,  how  far  he  has  been 
accessary  to  our  present  calamities  by  his 
private  offences,  and  his  political  conduct? 

You  who  have  hitherto  rejected  the  great 
salvation,  have  unquestionably,  by  your  un- 
belief, and  continuance  in  arms  against  the 
God  of  heaven  and  of  earth,  added  largely, 
and  are  still  adding  to  the  amount  of  national 
guilt.     The  enmity  of  your  carnal   minds 
against  God,  unfits  you  for  honouring  him, 
and  promoting  his  interest  in  the  world.     It 
also  unfits  you  for  discharging,  acceptably 
to   him,  or   profitably  to    yourselves    and 
others,  your  various  relative  duties.      In  a 
day  of  darkness  and  trial,  of  suffering  and 
of  sorrow  such  as  this,  where  can  you  go  for 
relief?  where  can  you  find  comfort?  On  the 
earth  to  which  your  views  are  confined,  and 
in  whose  concerns  your  hopes  are  centered, 
on  the  earth  there  is  nothing  but  confusion, 
overturning,  disappointment,  and  peril.    To 
heaven  you  refuse  to  look  for  aid :  and  yet 
from  heaven   alone  can  you    receive   aid. 
From  heaven  the  voice  of  mercy  now  ad- 
dresses you,  warning  you  of  your  danger, 
and  exhorting  you  to  improve  the  judg- 


sER.  XIII.]  IN  THE  PRESENT  CRISIS.  .367 

ments  which  are  abroad  in  the  earth.  In 
those  judgments  you  cannot  but  see  the  in- 
stability of  every  thing  which  you  have 
chosen  as  your  chief  good.  Your  hearts 
before  now  have  responded  amen  to  the 
wise  man's  testimony,  vanity  of  vanities :  all 
is  vanity.  Disappointed  and  chagrined, 
they  have  cried,  give,  give,  at  every  failure. 
With  such  experience  of  the  insufficiency 
of  these  things,  you  have  now  the  superad- 
ded experience  of  their  instability.  Did 
they  even  satisfy  you,  they  last  but  a  day, 
and  then  are  no  more  for  ever.  Now  there- 
fore, in  the  light  which  God  s  judgments  shed 
around  you,  survey  your  inheritance  here  : 
and  if  you  have  nerve  enough,  cast  your 
eye  beyond  the  grave,  and  by  the  light 
which  revelation  pours  upon  the  invisible 
state,  survey  your  portion  in  eternity.  And 
is  it  for  this  that  you  baffle  with  God  ?  waste 
your  time?  spend  your  strength?  destroy 
your  souls?  Verily,  "  the  heart  of  the  sons 
''  of  men  is  full  of  evil,  and  madness  is  in 
''  their  heart  while  they  live,  and  after  that 
•  they  go  to  the  dead"/'  It  is  time  for  you 
to  awake  out  of  your  slumbers  ;  it  is  high 

u  Eccles.  ix.  3. 


:J6U  the  duty  of  AMERICA  [SER.  XUL 

time  to  return  unto  God.  "  Seek  ye  the 
*'  Lord  while  he  may  be  found,  call  ye 
"  upon  him  while  he  is  near.  Let  the 
''  wicked  forsake  his  way,  and  the  unright- 
'^  eous  man  his  thoughts :  and  let  him 
*'  return  unto  the  Lord,  and  he  will  have 
'^  mercy  upon  him:  and  to  our  God,  for  he 
"  will  abundantly  pardon ""."  Whilst  the 
tempest  of  his  wrath  is  breaking  upon  our 
land,  and  spreading  its  desolations  through- 
out all  her  borders,  hasten  to  the  refuge 
which  he  has  provided,  and  hide  yourselves 
^^  in  the  strong  hold,"  where,  though  you 
may  hear  its  roaring,  it  will  not  come  near 
you  ;  though  you  may  behold  its  ravages, 
it  will  not  touch  you. 

To  you  also.  Believers,  God's  judgments 
administer  a  most  fearful  rebuke,  and  call 
for  the  exercise  of  unfeigned  and  univer. 
sal  penitence.  Your  sins  have  in  no  com- 
mon degree  contributed  to  our  present  cala- 
mity. Had  there  been  ten  righteous  men  in 
Sodom,  it  would  have  been  spared.  Con- 
sidering the  number  of  those  in  our  land  who 
fear  God,  we  may  be  well  assured  that  had 
they  been  faithful,  keeping  their  garments 

X  Js.  If.  6,  7. 


SER.  XIII.]  IN   THE  PRESENT  CRISIS.  369 

unspotted  from  the  world,  we  would  still 
have  been  safe  from  the  scour";in";s  of  our 
Heavenly  Father.  His  indignation  is  far 
greater  against  the  sins  of  his  people  than 
ao;ainst  those  of  his  adversaries.  Judii;ment 
first  begins  with  his  house,  which  he  purges 
by  the  fire  of  sulierings,  and  then  that  judg- 
ment terminates  in  its  force  and  ruinous  ef- 
fects upon  the  ungodly. 

Believers,  you  have  displayed  too  much 
of  the  spirit  of  the  world — you  have  acted  too 
much  according  to  its  maxims.  You  have  con- 
formed too  much  to  its  sinful  habits.  Your  love 
has  become  cold ;  your  faith  has  lost  its  power; 
your  holiness  of  life  is  cramped,  confined  to 
the  closet,  rather  than  expanded  throughout 
your  social  intercourse.  You  have  conduct- 
ed yourselves  like  politicians,  rather  than  like 
Christians.  This  has  been  lamentably  the 
case  with  multitudes  of  professing  believers, 
in  discharging  their  duty  as  members  of  civil 
society.  They  have  adopted  the  ungodly 
and  atheistic  system  of  political  expediency. 
They  have  tampered  with  their  consciences, 
and  sacrificed  the  interests  of  their  Redeem- 
er to   the  interests   of  their   party.     They 

VOL.  II.  47 


370  THE  DUTY  OF  AMERICA  [sER.  XIII 

have  compromitted  the  honour  of  their  God 
for  the  honour  of  pohtical  chieftains.  In  the 
souls  of  many  of  them  God  has  sent  barren- 
ness, and  upon  their  religious  worship  has 
written,  Thou  art  found  wanting. 

Where  now,  in  this  day  of  rebuke,  are 
the  professing  believers  who,  like  Caleb, 
follow  the  Lord  fully  ?  Where  those  who 
sigh  for  the  iniquities  which  prevail,  and 
have  boldness  to  plead  God's  cause  ?  They 
are  clamorous  for  their  party  :  but  the  tongue 
of  too  many  cleaves  to  the  roof  of  their 
mouths  when  called  upon  to  speak  for  their 
Redeemer.  Such  are  the  bitter  fruits  of 
that  accursed  spirit  of  party,  which  has  not 
merely  spread  its  deleterious  power  among 
worldly  men,  to  the  injury  of  social  inter- 
course, but  has  found  its  way  into  the 
Church,  as  Satan  did  in  paradise,  and  erect- 
ed on  the  very  walls  of  Zion,  the  holy  city, 
the  standard  of  revolt  from  Zion's  God. 
"  Ye  that  make  mention  of  the  Lord,"  be 
then  warned  by  God's  controversy  with  us. 
It  is  righteous  on  his  part,  and  merited  by 
ourselves.  On  the  household  of  faith  in  the 
course  of  providence,  depends  our  escape 


SER.  XIII.]  LN  THE  PUESENT  CRISIS.  371 

and  safety.  You  have  experienced  enough 
of  the  goodness  and  faithfuhiess  of  your 
God  to  encourage  you  to  arise,  and  return 
unto  him,  confessing  your  sins.  Thus 
doing,  he  is  faithful  and  just  to  forgive 
you  your  sins,  and  to  cleanse  you  from  all 
unrighteousness. 

H'^arers,  whether  you  are  yet  in  the 
world,  or  through  grace  made  members  of 
the  Church,  let  the  signs  of  the  times  en- 
force upon  you  the  duty  of  repentance — not 
merely  a  sorrow  for  sin,  but  reformation  of 
your  evil  deeds.  I  might  enlarge  upon 
other  motives,  but  in  the  present  state  of  the 
world,  this  appears  to  me  the  most  import- 
ant. Look  to  Europe.  Survey  the  wrecks 
of  former  thrones,  the  fragments  of  former 
greatness.  Kings  are  permitted  again  to 
breathe  and  exercise  their  royal  power.  But 
how  do  they  improve  God's  solemn  pause 
in  his  judgments  ?  By  establishing  the  right 
of  the  most  powerful  to  oppress  the  weak- 
est; by  parcelling  out  countries  and  their 
inhabitants,  to  be  disposed  of  to  another 
master,  as  they  please.  But  this  is  not 
all.      Thev    have   restored   to   the   throne 


372  tHE  DUTY  OF  AMElllXJA  [sER.  Xul 

of  France,  and  uphold  the  Bourbon  family, 
whose  ancestor  was  an  apostate  from  the 
truth,  and  whose  successors  have  been  noto- 
rious for  their  perfidy  and  cruelty  to  Pro- 
testants, as  well  as  their  personal  profligacy, 
and  their  corruption  of  the  morals  of  their 
subjects.  This  family  has  been  thoroughly 
devoted  to  the  interests  of  the  antichristian 
Church,  and  more  deeply  marked  with  all 
the  characteristic  features  of  crime  before 
God,  in  relation  to  his  law,  together  with 
his  Gospel,  than  any  family  who  ever  pos- 
sessed royal  authority'." 

Can  this  state  of  things  continue  ?  Is  it 
probable  that  no  change  will  take  place  ?  If 
the  Bourbon  family,  that  faithless  and  bloody 
family,  keep  possession  of  the  throne,  it  will 
be  a  paradox  in  the  moral  government  of 
God.  If  every  thing  in  Europe  returns  qui- 
etly to  its  former  state ;  if  the  Pope  be  again 
seated  in  his  chair,  and  the  inquisition  res- 
tored in  Spain,  how  grossly  erroneous  have 

cSuIIy's  Memoirs.  Giflibrd's  France,  during  the  reigns  of 
Louis  .Xlll.,  XIV.,  &c.  Lavafs  history  of  the  Reform  in 
France.  Robinson's  Mem.  of  R'eform.  in  France,  contained 
in  the  lives  of  Claude  and  Saurin. 


SER.  XIII. ]  IN  THE  PRESENT  CRISIS.  373 

been  all  our  calculations  of  the  effects  which 
the  discoveries  and  information  of  our  age 
would  produce !  But  this  state  of  things 
cannot  last !  If  it  does,  it  will  afford  a  phe- 
nomenon in  history,  far  more  extraordinary 
than  any  that  has  occurred  in  this  age  of 
wonders!  But,  I  repeat  it,  this  state  of 
things  cannot  last.  The  nature  of  the  events 
which  have  occurred ;  the  character  of  the 
actors  in  these  events ;  the  turbulent  spirit 
and  military  taste  which  these  events  have 
produced ;  the  lateness  of  the  time ;  but, 
above  all,  the  utter  disregard  manifested  to- 
wards the  Lord  and  the  works  of  his  hand, 
by  the  governors  of  the  nations — all  forbid 
such  an  issue,  and  forbode  still  greater 
calamities  to  be  in  store  for  Europe.  No 
such  moral  and  religious  improvement  of 
the  providence  of  God  has  been  made  as  to 
warrant  even  the  shadow  of  hope  that  the 
peace  of  Europe  will  be  permanent.  I  speak 
not  as  a  politician,  though  a  sound  politician 
must  perceive  more  than  ordinary  grounds 
of  apprehension  of  a  new  convulsion  ;  but 
as  a  Christian,  taking  the  word  of  prophecy 
and  the  dealings  of  God's  providence  m  all 
ages,  for   my   guides.     Greater    judgments 


374  THE  DUTY   OF  AMERICA,  &C.  [sEK.  XIIK 

and  still  heavier  sorrows  are  in  store  for 
Europe.  And  in  them  we  must  expect  to 
be  more  or  less  involved.  Prepare  then  for 
the  worst,  hy  returning  unto  the  Lord  with 
your  whole  heart.  Then  you  will  be  safe 
in  every  situation,  having  God  for  your 
helper,  your  refuge,  your  portion.     Amen, 


LECTURE  L 


THE  CONVERSION  OF  LYDIA. 


ACTS  XVI.   13,14,15. 

4nd  on  the  Sabbath  tee  ivent  out  of  the  city 
by  a  river  side^  where  prayer  ivas  wont 
to  be  7nade.  And  we  sat  down  and 
spake  unto  the  women  which  resorted 
thither.  And  a  certain  ivonian  Planted 
Lydia,  a  seller  of  purple  of  the  city  of 
Thyatira^  ivhich  ivorshippcd  God^  heard 
us :  whose  heart  the  Lord  opened,  that 
she  attended  unto  the  things  which  ivere 
spoken  of  Paul.  And  when  she  was  bap- 
tized,  and  her  household,  she  besought 
us,  saying,  If  ye  have  judged  me  to  be 
faithful  to  the  Lord,  come  into  my 
house  and  abide  there.  And  she  con- 
strained us. 


"'  Faith  cometh  by  hearing,"  saith  the 
apostle,  ''  and  hearing  by  the  word  ol" 
God"."     As  salvation  is   connected  witli 


a 


a  Rom.  X.  17, 


376  THE  CONVERSION   OK  LYDlA.  [lEC.  1. 

faith,  so  God  orders  the  events  of  his  pro- 
vidence, that  the  heirs  of  eternal  Hfe  shall 
hear  the  word,  and  receive  it  in  the  love 
of  it.  Being  infinite  in  his  wisdom  and 
power,  he  never  can  be  disappointed  in  the 
exercise  of  his  grace.  Having  the  hearts  of 
all  men  in  his  hands,  he  uses  them  as  his  in- 
struments to  promote  his  own  purposes, 
which  he  purposed  in  Christ  Jesus  before 
the  world  began.  Wherever  the  lot  of  his 
chosen  is  cast,  he  will  either  bring  them  to 
the  place  where  his  word  is  known,  or  he 
will  send  his  word  by  suitable  messengers, 
to  the  place  where  they  reside. 

The  Acts  of  the  Apostles  furnish  us  with 
many  instances  of  the  truth  of  these  re- 
marks. Among  these,  that  which  is  con- 
tained in  the  chapter  from  whence  the 
subject  of  our  discourse  is  taken,  is  not  the 
least  remarkable.  Paul  and  Timothy  hav- 
ing gone  throughout  Phrygia  and  the  region 
of  Galatia,  were  forbidden  of  the  Holy 
Ghost  to  preach  the  word  in  the  province 
of  Asia.  Being  thus  diverted  from  thence 
they  came  to  Mysia,  another  adjoining  pro- 
vince, intending  to  go  from  thence  into  By- 
thynia ;  but  the  Spirit  suffered  them  not. 


LEC.  I.]  THE  CONVERSION  OF  LYDIA.  377 

Leaving  these  places,  they  went  under  the 
direction  of  the  Holy  Spirit  to  Troas,  which 
was  near  the  place  where  the  celebrated 
city  of  Troy  had  stood,  on  the  vEgean  Sea. 
Here  a  vision  appeared  to  Paul  in  the  niglit. 
"  There  stood  a  man  of  Macedonia  and 
'^  prayed  him,  saying,  come  over  into  Ma- 
'^  cedonia  and  help  us*."  From  this  he  and 
liis  companion,  together  with  Luke,  who 
seems  to  have  joined  them  here,  concluded 
with  certainty  that  the  Lord  called  them  to 
preach  to  the  Macedonians.  They  accord- 
ingly crossed  the  sea  from  Troas  in  Asia,  and 
landed  at  Neapolis  on  the  European  side, 
from  whence  they  proceeded  to  Philippi. 
This  was,  says  the  sacred  writer,  the  chief 
city  of  that  part  of  Macedonia'.  It  was 
originally  a  city  in  Thrace,  but  Philip  the 
Father  of  Alexander  the  Great,  having  con- 
quered Thrace,  and  added  a  part  of  it  to 
Macedonia,  changed  its  name  to  Philippi, 
after  himselP.  It  was  situated  upon  the 
river  Hebrus,  which  appears  to  have  been 
navigable  \  A  colony  of  Romans  was  plant- 


b  V.  9. 

c  See  Bishop  Pirrce,  on  Ihe  correctness  of  Luke's  account. 
d  Well's  Sacred  Geograpliy.  e  Acts  xx.  ti. 

VOL.  II.  48 


378  THE  CONVERSION  OP  LYDIA.  [lEC.  S 

ed  here  by  Julius  Caesar,  which  was  after- 
wards augmented  by  Augustus  Caesar:  so 
that  Philippi  became  a  great  city,  and  en- 
joyed the  privileges  of  Romans^. 

To  this  place  the  Holy  Spirit  directed  the 
Apostle  and  his  companions  to  go,  that  they 
might  preach  the  word  to  the  heirs  of  life. 
Here  the  Lord  Jesus  had  some  of  his  people, 
who  were  to  be  delivered  from  the  bondage 
of  corruption  by  his  grace.  The  time  for 
such  deliverance  was  arrived,  even  the  ap- 
pointed time,  and  therefore  Paul  and  Timo- 
thy could  not  remain  in  Asia,  but  must  pass 
over  to  Europe.  In  Philippi  a  Church  was 
now  to  be  gathered  by  the  power  of  the 
Spirit,  applying  the  Word  of  truth  to  the 
hearts  of  sinful  men.  Here  victories  were 
to  be  achieved  far  more  splendid  than  those 
of  conquerors  of  nations ;  victories  over  the 
corruptions  of  human  nature ;  over  the  in- 
fluence and  arts  of  the  prince  of  darkness. 
The  means  were  apparently  inadequate  ;  the 
iirst  successes,  upon  human  principles  of 
calculation,  not  the  most  encouraging.  But 
here,  as  elsewhere,  God  chose  "  the  foolish 
"  things  of  the  world  to  confound  the  wise ; 

/  Doddridge's  uote  on  Acts  xvi.  12, 


LEC.  I.]       THE  CONVERSION  OF  LYDIA.         379 

'^  and  the  weak  things  of  the  world  to  con- 
*"'  found  the  things  which  were  mighty,  and 
'*  base  things  of  the  world,  and  things  which 
''  are  despised,  did  God  choose,  and  things 
"  which  are  not,  to  bring  to  nought  things 
"  that  are,  that  no  flesh  should  glory  in  his 
^'  presence." 

After  abiding  in  this  city  certain  days, 
says  the  historian  Luke,  v.  13,  On  the  Sab- 
bath  we  went  out  of  the  city  by  a  river  side, 
where  prayer  ivas  wont  to  be  made  ;  and 
ive  sat  down  and  spake  unto  the  women 
which  resorted  thither.  It  appears  that  there 
was  no  Jewish  synagogue  in  Philippi,  for 
the  apostle  and  his  companions  would  have 
gone  to  it,  as  they  invariably  did  in  all 
places  in  which  there  was  a  synagogue. 
From  this  fact  we  may  conclude  that  there 
were  but  few  Jews  in  this  place,  and  these 
few  not  very  zealous,  or  exemplarily  pious. 
There  were,  however,  some  who  observed 
the  worship  of  God,  according  to  his  ap- 
pointment. With  them  some  proselytes 
were  joined,  who  kept  their  garments  un- 
spotted in  an  idolatrous  city.  The  whole 
company  at  best  must  have  been  small,  and 
consisted  chieflv  of  women.     These  assem- 


380  THE  CONVERSION  OF  LYDIA.  [lEC.  T. 

bled  on  the  Sabbath,  i.  e.  the  Jewish  Sab- 
bath, our  Saturday,  out  of  the  city  at  the 
river  side.  There  '^  prayer  was  wont  to 
^'  be  made,"  says  our  translation  :  it  should 
rather  be,  "  An  house  of  prayer  was  allowed 
''  to  be  by  law'."  These  houses  of  prayer, 
or  oratories,  as  they  were  called,  were  dif- 
ferent from  the  synagogues.  They  were 
without  the  towns  and  cities,  and  were 
places  compassed  with  a  wall,  or  some  other 
inclosure,  but  open  above.  Their  principal 
use  was  for  prayer.  The  synagogues  on 
the  contrary,  were  within  the  cities  and 
towns.  They  were  covered  houses,  where 
not  only  prayers  to  God  were  offered  up, 
but  the  law  and  the  prophets  were  read 
and  expounded.  One  of  the  former  houses, 
an  oratory,  was  in  Philippi  allowed  by  the 
law  of  the  Romans  to  be  used  according  to 
the  custom  of  the  Jews  and  proselytes. 

This  oratory,  situated  by  the  river  side, 
appears  to  have  been  well  known  in  this 
place.  Hither  the  pious  women  resorted  on 
the  day  which  God  had  sanctified.  No 
mention  is  made  of  men.     Either  business 

g  ivef*.i(^ero  ir^onv^T)  ehaci.     Bishop  Pierce  and  Doddridge, 
on  the  text. 


LEC.  I,]      THE  CONVERSION  OF  LYDIA.         381 

had  engrossed  their  attention  too  much,  or 
they  had  become  contaminated  with  irre- 
ligion.  Let  the  cause  be  what  it  would,  the 
fact  was  incontrovertible.  The  worship  of 
God  was  attended  to  only  by  women.  This 
is  one  amon";  a  multitude  of  facts  which 
prove  that  as  a  general  rule  the  female  sex 
are  more  religious  than  the  male.  Examine 
the  proportion  between  the  sexes  in  the 
communions  of  different  Churches,  and  you 
will  find  women  far  exceed  men  in  num- 
bers ;  perhaps  they  are  double  the  number. 
How  shall  we  account  for  tliis  difference  ? 
Some  ascribe  it  altogether  to  the  domestic 
habits  of  the  female  sex,  which  are  more  pe- 
culiarly suited  to  the  influence  of  religious 
principles,  than  the  occupations  and  expo- 
sure of  the  males.  That  there  is  plausibility 
and  even  weight  in  the  remark,  is  granted ; 
but  the  domestic  habits  of  females  consti- 
tute only  a  secondary  cause  of  their  pre- 
eminence in  religion.  The  grand  cause  is  to 
be  sought  in  their  minds,  the  characteristics 
of  which  correspond  more  particularly  with 
the  nature  of  religion  than  those  of  the  males. 
Whilst  men  pride  themselves  upon  the 
vigour  of  their  intellect  and  their  laborious 


382  TFIE  CONVERSION  OF  LYDIA.  [lEC.   i 

ipatient  research  after  knowledge,  women 
are  entitled  to  all  the  praise  which  belongs 
justlj  to  love,  gratitude,  generosity,  pity, 
and  other  affections  of  the  same  class.  Re- 
ligion consists  in  a  very  great  degree  in  the 
excitement  and  direction  of  the  affections. 
Not  that  the  understanding  is  to  be  neglect- 
ed ;  far  from  it.  Excited  affections,  without 
the  government  of  an  enlightened  under- 
standing, only  urge  on  men  to  folly  and  ex- 
travagance. The  understanding  must  be  en- 
lightened, that  thus  the  affections  may  be 
excited.  Religion,  which  communicates 
light,  imparts  heat,  and  by  the  combined 
operation  of  light  and  heat  quickens  to  ac- 
tivity. Hence,  though  you  find  more  en- 
larged religious  knowledge  among  men, 
among  the  female  sex  you  will  always  find 
more  enlarged  religious  practice.  The  great 
truths  of  religion  meet  in  the  affections  of 
women,  if  I  may  so  express  myself,  a  soil 
which  is  more  congenial  to  their  nature, 
more  adapted  for  their  reception  than  the 
state  of  mind  in  men.  In  this  their  consti- 
tution, the  goodness  as  well  as  wisdom  of 
God  appears.  They  readily,  through  the 
grace  of  God,  receive  the  Word^  which  pe- 


LEC.  I.]  THE  CONVERSION  OF  LYDIA.  383 

culiarly  qualifies  them  for  acting  the  part, 
and  discharging  the  important  duties  of 
mothers,  which  supports  them  under  all 
the  trials  they  are  called  to  sustain,  and 
in  the  frequent  solitariness  of  domestic 
life,  from  the  absence  of  a  husband  or 
the  bereavement  of  children,  constitutes 
their  solace  and  joy.  God  has  often 
made  them  the  honoured  instruments  of  pro- 
moting his  cause.  In  Philippi  he  used  them 
for  keeping  alive  attention  to  religion,  and 
preparing  the  way  for  the  introduction 
of  the  Gospel.  They  had  assembled  on  the 
Sabbath  for  the  purposes  of  devotion,  with- 
out any  male  with  them.  No  doubt  some 
one  or  more  officiated  for  the  rest. 

For  women  to  pray  with  women  is  pro- 
per. And  it  is  most  devoutly  to  be  desired 
that  pious  females  would  associate  more  with 
each  other  for  this  great  and  important  duty. 
The  direction  of  the  apostle,  ''  Let  your 
''  Women  keep  silence  in  the  churches  :  for 
"  it  is  not  permitted  unto  them  to  speak''/' 
does  not  militate  ao;ainst  such  associations. 
For  a  female  to  rise  in  a  mixed  assemblv,  to 
address  them,  is  forbidden  by  the  apostle, 

h  1  Cor.  xi7.  14. 


384  THE  CONVERSION  OF  LYDIA.  [leC  I. 

because  indecorous,  and  contrary  to  that 
natural  modesty  of  the  sex,  which  shrinks 
from  unnecessary  pubhc  exposure.  The 
same  objection  cannot  possibly  be  made 
against  female  associations  for  prayer  and 
praise.  Nor,  I  add,  can  it  be  made  against 
a  believing  wife,  when  connected  with  a 
husband  who  is  not  joined  to  the  Lord,  if 
she  officiates  in  prayer  for  the  family.  On 
the  contrary,  in  both  cases  the  line  of  duty 
appears  plain,  so  as  to  forbid  mistake  or 
doubt,  where  opportunity  offers,  to  discharge 
the  duty. 

Wherever  devout  women  thus  honour 
God  in  the  ways  of  his  appointment,  there 
they  have  a  right  to  expect  a  blessing  To 
the  women  who  were  met  in  the  oratory  at 
the  river  side  near  Philippi,  God  sent  Paul 
and  his  companions.  Whether  they  had 
heard  of  this  place  of  resort,  or  wandering 
out  of  the  city  for  retirement,  were  drawn 
to  this  place  by  some  appearances  attracting 
their  notice,  we  know  not ;  but  to  it  they 
went,  and  sat  down  in  it,  and  spake  unto  the 
women  which  resorted  thither.  To  them 
was  explained  the  great  truths  of  the  Gos- 
pel of  salvation  with  plainess,  with  force. 


LE.C.  1.]  THE  CONTERSION  OP  LYDIA.  38."i 

with  tenderness  ;  for  all  these  qualities  wore 
displayed  by  the  apostles,  and  first  prearli- 
ers.  On  this  occasion,  as  on  others,  Chiit 
was  the  topic  of  these  disciples.  The  dii^- 
nity  of  his  person,  the  greatness  of  his  love, 
the  completeness  of  his  atonement,  the  evil 
of  sin,  the  corruption  of  human  nature,  the 
freeness  of  forgiveness,  th;^  necessity  of  holi- 
ness, and  fitness  for  heaven,  were  the  bran- 
ches into  which  the  topic  was  divided.  How 
interesting:  to  iniaf!;ine  these  illustrious  disci- 
pies  in  the  midst  of  these  devout  women, 
dwelling  upon  truths  which  arouse  the  fears, 
and  attract  the  hopes  of  sinful  creatures; 
truths  on  the  reception  of  which  eternal  life 
depends !  Nor  did  they  labour  in  vain,  for  in 
the  14  V,  we  are  informed  that,  "  A  ccr- 
^'  taia  woman  namid  Lifdia^  a  seller  of 
''  purple  of  the  citij  of  Tfujatira,  lohich 
"■  worshipped  God,  heard  us :  ivhose  heart 
''  the  Lord  opened^ 

Whether  this  wo  mm  was  a  Jewess  or  a 
proselyte,  we  cannot  tell.  The  latter  seems 
most  probable,  however,  from  the  manner  in 
which  she  is  described,  "  whwh  xoor shipped 
''  God ."  This  would  hardly  be  said  of  a 
Jewess ;  indeed  would  sound  strange  :   but 

i  aeli=in.iin  t«»  ©to;.     riiTCc.  on  Act::  xiii.  13. 

VOL,  II.  49 


386  THE  CONVERSION  OP  LYWA.  [lec.  I. 

spoken  of  a  heathen  convert,  is  natural  and 
satisfactory.  She  was  born  in  Thyatira,  a 
city  in  Asia  Minor,  where  there  was  after- 
wards a  Church,  to  which  John  addressed 
one  of  his  Epistles.  Her  occupation  was 
merchandise,  and  the  particular  article  in 
which  she  dealt,  one  of  the  most  famous  and 
costly  in  all  antiquity.  She  was  a  seller  of 
purple,  either  of  purple  goods  or  of  purple 
dye. 

Purple  is  celebrated  in  the  prophecies  of 
Ezekiel.  Tyrian  purple  was  in  high  esti- 
mation among  the  ancients,  and  was  almost 
peculiar  to  kings  and  emperors.  The  colour 
was  produced  by  the  blood  of  a  species  of 
the  shell  fish.  The  process  of  dying  was 
laborious  and  expensive,  from  the  number 
of  fish  needed.  Two  kinds  of  this  fish  were 
used,  sometimes  separately  and  sometimes 
together.  By  different  mixtures  of  these, 
varieties  were  obtained,  according  to  the 
changes  of  fashion'^.  These  remarks  are 
the  more  necessary,  because  some  writers 
have  described  Lydia  as  poor,  whereas  the 
contrary  appears  the  fact.  For  assuredly 
from  the  demand  for  and  the  price  of  purple ; 


k  Swinburne,  in  his  travels  through  the  two  Sicilies,  givec 
a  particular  account  of  this  dye.     Sec.  xxxi. 


LEC.   1.]  THE  CONVERSION   OF  LYDIA.  387 

it  is  evident  that  the  sellers  must  have  been 
persons  of  considerable  property. 

The  notice  taken  of  Lydia's  occupation 
suggests  an  observation  of  a  practical  nature. 
Purple  was  an  article  not  of  necessity,  but 
of  ornament.  As  Lydia's  conduct  is  not 
condemned ;  as  it  does  not  appear  that  she 
abandoned  her  occupation  after  her  conver- 
sion, we  may  safely  conclude  that  a  Chris- 
tian may  engage  in  an  occupation  which 
has  for  its  object  the  supply  of  articles  mere- 
ly ornamental.  Every  employment  is  con- 
sistent with  faith,  which  does  not  administer 
to  the  vices  or  sins  of  men.  Ornaments,  in 
themselves,  are  perfectly  harmless.  They 
only  become  causes  of  transgression  when 
they  foster  pride,  and  produce  an  idolatrous 
love  of  our  own  persons,  or  a  desire  of  at- 
tracting the  notice  and  admiration  of  others. 
These  effects  spring  from  an  improper  use 
of  ornaments,  and  are  chargeable  on  those 
who  wear  them,  not  on  those  who  dispose 
of  them. 

Lydia's  occupation,  though  it  related  to 
such  matters,  did  not  aflect  her  conduct. 
"  She  worshipped  God ;"  she  professed  her 
faith  in  the  God  of  the  Jews,  and  the  re^ 


388         THE  CONVERSION  OF  LYDIA.       [lEC.  I. 

ligion  which  he  had  established  among  them. 
To  all  the  ordinances  of  his  appointment, 
she  attended  so  far  as  she  could.     Her  tem- 
poral concerns  did  not  operate  as  a  snare  to 
make  her  neglect  her  spiritual  duties ;  nor 
did   the  ornamental    and   costly  article   in 
"which  she  dealt,  draw  off  her  heart  from 
God.     In  this  she  has  set  an  example  which 
professing  behevers  would  do  well  to  follow. 
Alas,  how  many,  on  the  contrary,  let  the 
business  of  life  interfere  with  the  service  of 
God,  during  the  week  !    And  what  is  worse, 
how  many  make  no  scruple  of  sacrificing 
the  duties  of  thp  Sabbath  to  their  temporal 
advantage!     Not   satisfied    with   six   days, 
they  sacrilegiously  rob  God  of  his  time,  and, 
by  the  occupations  of  the  week,  invade  the 
seventh  day,  which  he  has  commanded  to  be 
kept   holy.      Instead  of  worshipping    God 
in   the  assemblies  of  the  saints,  or  in  their 
houses,  they  are  reading  newspapers,  strol- 
ling along  the    streets,  collecting   at  post- 
offices,  lounging  in  their   houses,   as   if  to 
teach  their  children  and  servants  how  God's 
commands  can  be  put  at  defiance  by  sinful 
men!     Oh,   the   breaches   of  the   Sabbath 
alone  are  enough  to  draw  down  God's  yen- 


LEC.  1.]      THE  CONVERSION  OF  LYDIA.         389 

geance  on  this  land  !  Would  to  God  that 
professing  believers  were  not  chargeable 
with  them,  as  well  as  others.  The  Sabbath 
is  holy  time,  and  must  be  sptmt  scrupulously 
in  acts  of  religion,  works  of  necessit}^,  and 
exercises  of  charity.  It  is  utterly  unlawful 
on  this  day  to  attend  to  our  temporal  em- 
ployments, or  partake  of  those  temporal 
pleasures  wliich  are  lawful  and  proper  in  the 
week.  On  this  subject  Christians  cannot 
cherish  too  tender  a  conscience,  for  he  who 
suffers  wordly  concern  to  supersede  liis  at- 
tention to  the  duties  of  the  Sabbath,  will  soon 
feel  the  effects  in  his  religious  state.  Thus 
also,  he  who  during  the  week  neglects  the 
regular  worship  of  God  in  his  family,  on  ac- 
count of  his  worldly  occupation,  will  suffer. 
They  need  not  interfere.  Each  is  entitled 
to  a  place  in  our  attention ;  but  each  in  due 
order,  God  first,  then  the  world  :  the  world 
in  subordination  to  God. 

Thus  Lydia  acted ;  she  attended  to  her 
occupation,  and  she  worshipped  God.  On 
the  present  occasion  she  had  met  with  the 
other  women,  for  observing  the  Sabbath  day, 
as  commanded.  To  her,  as  to  the  others, 
the  disciples  spake.     Paul  was  here,  we  find 


390  THE  CONVERSION  OP  LVDlA.  [leC.  I. 

from  the  15th  v.  as  usual,  the  chief  speaker. 
Though,  like  one  born  out  of  due  time,  he 
was  admirably  qualified  by  the  Holy  Spirit 
to  preach  Christ.  He  could  adapt  his  in- 
structions to  the  humblest  and  feeblest,  as 
well  as  raise  them  to  the  level  of  the  migh- 
tiest intellect,  and  the  most  extensive  eru- 
dition. He  shone  in  the  Areopagus  in 
Athens ;  made  Felix  tremble  on  his  judg- 
ment seat  in  Cesarea,  and  constrained  an 
apostate  Jewish  King  to  exclaim,  Almost 
thou  persuadest  me  to  be  a  Christian.  This 
was  the  man  who  exerted  all  his  powers 
now  for  the  benefit  of  the  devout  women  of 
Philippi,  assembled  in  the  oratory  on  the 
river  side.  And  the  Lord  accompanied  his 
preaching  with  a  blessing  to  Lydia.  She 
only  is  mentioned  on  this  occasion.  Her 
heart  was  opened  by  the  hord. 

The  manner  of  expression  used  is  signi- 
ficant and  instructive.     We  are  taught, 

First,  that  Lydia's  heart  was  closed  to  the 
truth  of  God  by  nature.  She  was  an  external- 
ly devout  woman,  who  attended  to  the  duties 
of  religion ;  but  her  heart  was  the  seat  of 
enmity  against  God.  Such  is  the  condition 
of  every    one    previous    to    regeneration. 


LEC.  1.]  THE  CONVERSION  OF  LYDIA.  391 

Every  thing  evil  is  cherished  in  the  heart ; 
every  thing  truly  good  is  excluded.     Pride, 
prejudice,  the  love  of  sin,  and  the  love  of  the 
world,  all  operate  as  keepers  of  the  heart, 
to  secure  it  against  the  reception  of  Christ. 
Nor  must  we  omit  unbelief,  that  crowning 
sin  of  our  nature.     Unbel  ief  of  God  s  threat- 
ening made  our  first  parents  transgress  God's 
command ;  unbelief  of  God's  gracious  offer 
of  pardon  keeps  sinners  from  salvation  and 
heaven.     By  this  sin  the  heart  is   barred 
against  the    word  preached,  against  judg- 
ments and   mercies  in   providence,  against 
the  remonstrances  of  conscience. 

Secondly,  To  open  the  heart,  Almighty 
power  is  necessary.  The  Lord  opened 
Lydia's  heart.  She  had  not  the  inclination 
naturally  to  open  her  heart ;  and  when  she 
felt  the  inclination,  found  herself  unable  to 
do  it. 

Every  convinced  sinner  feels  this  truth  ;  a 
truth  tauirht  us  as  with  a  sun-beam  in  the 
Scriptures.  We  are  described  as  dead  in 
trespasses  and  sins ;  as  helpless  and  under 
the  curse.  From  this  state  we  cannot,  by 
our  own  exertions,  deliver  ourselves :  Can 
a  lame  man  walk  straidit,  or  a  blind  man 


392  THE  CONVERSION'  OF  LYDIA.  [leC.  I, 

see  ?  Equally  impossible  is  it  for  a  sinner 
to  open  his  heart.  The  Law,  bj  its  terrors, 
will  not  do  it ;  prosperous  or  adverse  provi- 
dences will  not  do  it;  the  Gospel  of  itself  will 
not  do  it ;  the  Lord  must  do  it. 

Thirdly,    Lydia's   heart,  naturally  clos- 
ed   to   divine  truth,    was    opened  by   the 
Lord.     This  operation  of  Almighty  power 
was   upon  the  faculties   of  her  soul.     Her 
whole  heart  was  opened.     Her  understand- 
ing  was  enlightened,  so  that  she  perceived 
the  nature  and  excellence  of  divine  truth,  as 
unfolded  to  her  in  the  preaching  of  the  apos- 
tles.    To  the  demand  of  this  truth,  her  will, 
without  hesitation,  yielded  obedience,  and 
chose  the  truth,  which  her  understanding 
approved.      Her    affections    being   revolu- 
tionized by  this  illumination  of  her  under- 
standing- she  loved  the  truth  which  she  had 
chosen,  sincerely  and  supremely. 

Thus  her  heart  loci'i  opened.  The  opera- 
tion was  completely  successful,  though 
gentle  and  mild.  She  appears  to  have  felt 
no  terror ;  to  have  undergone  no  heavy  law 
work.  Sweetly,  but  irresistibly,  was  she 
drawn  from  sin  to  holiness,  from  darkness  to 
liij-ht.     The  chansie  was  7^eal  and  asfomsh- 


LEC.  I.]  THE  CONVERSION  OP  LYDIA.  393 

ing^  and  discovered  itself  in  characteristic 
effects,  which  are  noticed  in  the  close  of  the 
14th,  together  with  the  15th  verse,  "  She 
^'  attended  unto  the  things  ivhich  ivere 
"  spoken  of  Paul.  And  ivhen  she  ivas 
'^  baptized,  and  her  household,  she  besought 
^^  uSy  saying,  If  ye  have  judged  me  to  be 
''faithful  to  the  Lord,  come  into  my  house 
"  and  abide  there.  And  she  constrained  usJ' 

Here  we  have  three  things,  subsequent 
to  the  opening  of  Lydia's  heart,  which  re- 
quire our  attention. 

First,  she  attended  unto  the  things  which 
Avere  spoken  by  Paul.  The  word  rendered 
here  "  attended  unto',''  expresses  more. 
It  means  "  both  to  believe  and  obey,"  and 
therefore  includes  Christian  principle  and 
practice. 

To  the  Gospel,  preached  by  Paul,  Lydia 
thus  gave  full  obedience.  She  was  persua- 
ded of  the  truth  of  what  he  stated,  and  em- 
braced and  rested  on  Jesus  Christ,  as  he  was 
offered  to  her  in  the  Gospel.  Her  faith  was 
the  substance  of  things  hoped  for,  and  the 
evidence  of  things  not  seen.     It  worked  by 

Iv^oo-ixii*  Parkliurst's  Lex.  ami  Kypke's  Obser.  Sacr.  torn. 
11,  on  the  text. 

VOL.  n.  50 


394  THE  COJfVERSION  OF  LYDIA.  [lEC.  1 

love  to  God,  to  Christ,  to  Believers,  to  the 
Law  as  a  rule  of  life,  to  the  Gospel  as  the 
great  instrument  of  her  regeneration  and  sal- 
vation.    It  purified  the  heart,  enabling  her 
to  cleanse  herself  from  all  filthiness  of  the 
ilesh    and    spirit ;    filled   her   with    hatred 
of  sin,  and  loathing  of  self ;  as  also  with  love 
of  holiness,  and  desires  after  greater  confor- 
mity to  God.     Her  faith  being  living,  pro- 
duced corresponding    fruits.     She    obeyed 
the  things  which  Paul  spake :  her  credit  to 
his  testimony  affecting  her  heart,  produced  a 
corresponding  deportment  in  her  life.     She 
now  discharged  the  moral  duties  of  life,  from 
a  principle  of  faith,  and  with  an  eye  to  God's 
glory.     She  moreover  performed  the  Chris- 
tian duties   of    self-denial,   taking   up   her 
cross,  and  following  the  Redeemer  through 
evil  as  well  as  good  report.     No  sacrifice 
was  too  great  for  her,  now  that  she  was  be- 
come an  heir  of  glory.     Denying  all  ungodli- 
ness and  worldly  lusts,  she  henceforth  lived 
not  unto  herself,  but  unto  him  who  loved  his 
people,  and  gave  himself  for  them  an  offering 
unto  God.     She  also  attended  to  the  positive 
ordinances  of  worship  which  the  Redeemer 
had  established  in  his  house,  being  thorough-^ 


LEC.  I.]  THE  CONVEKSION  OF  LYDIA.  395 

ly  convinced  that  such  was  both  her  duty 
and  privilege.     Thus,  we  are  informed, 

Secondly,  That  "  She  was  baptized  and 
'  her  household." 

The  Redeemer,  in  the  commission  which 
he  gave  to  his  apostles,  commanded  them  to 
baptize  as  well  as  teach  all  whom  they  dis- 
cipled.  They,  therefore,  who  profess  to  be 
his  disciples,  fail  in  their  duty  if  they  neglect 
to  partake  of  the  ordinance  of  baptism,  and 
deprive  themselves  of  an  inestimable  privi- 
lege, designed  to  strengthen  their  faith,  and 
confirm  their  hope.  Those  who  were  con- 
verted under  the  preaching  of  the  Apostles 
and  Evangelists,  were  baptized,  thus  receiv- 
ing God's  token  of  his  own  most  gracious 
Covenant.  That  same  token  we  find  in  the 
case  of  Lydia,  as  well  as  of  the  Jailor  in 
Philippi"  and  Stephanas  of  Corinth",  was 
administered  to  her  household,  though  we 
read  not  that  any  one  besides  Lydia  pro- 
fessed faith  in  the  Lord  Jesus.  Thus  it  was 
that  upon  the  profession  of  Abraham's  faith, 
"every  male  among  the  men  of  Abraham's 
"  house'"  was  circumcised,  according  to  the 
command  of  God''.     As  my  object  is  not  to 

tn  Acts  xvi.  33.     n  1  Cor.  i.  ItJ.     o  Gen.  xvii   23,  ^t»en 
xvii,  10—14. 


396         THE  CONVERSION  OF  LYDIA.      [leC.  I. 

illustrate  or  defend  the  particular  view  of 
the  doctrine  of  baptism,  maintained  by  our 
Church,  I  onlj  remark,  that  this  is  not  the 
only  point  in  which  baptism  resembles  cir- 
cumcision ;  for  in  fact  the  one  has  come  in 
the  place  of  the  other,  and  therefore  all  the 
essential  spiritual  features  belonging  to  the 
one  are  found  in  the  other.  The  apostle 
asserts  the  truth  that  baptism  is  Christian 
circumcision,  when  he  sajs,  addressing  the 
Believers  in  Colosse,  "  In  whom,"  i.  e. 
Christ,  "  are  ye  also  circumcised  with  the 
"  circumcision  made  without  hands,  in  put- 
''  ting  off  the  body  of  the  sins  of  the  flesh, 
"  by  the  circumcision  of  Christ :  Buried  with 
"  him  in  baptism,  wherein  also  ye  are  risen 
"  with  him  through  the  faith  of  the  operation 
"  of  God,  who  hath  raised  him  from  the 
'^  dead"."  In  no  other  way  that  is  satisfac- 
tory can  we  explain  the  fact  of  households 
being  baptized  by  the  apostles,  except  'this, 
that  baptism  has  come  in  the  place  of  cir- 
cumcision. 

Thirdly,  Lydia  besought  the  apostle  and 
his  companions,  saying,  "  If  ye  have  judged 
"  me  to  be  faithful  to  the  Lord,  come  into 

9  Coloss.  ii.  11, 12. 


LEC.  I.]  THE    CONVERSION    OF    LYDIA.  397 

''  my  house,  and  abide  there ;  and  she  con- 
"  strained  us.'* 

Having,  through  the  instrumentality  of 
these  men,  become  a  partaker  of  eternal  life, 
she  could  not  be  contented  till  they  had  par- 
taken of  her  bounty.  She  no  longer  put 
that  value  on  worldly  possessions  which  she 
had  done  before ;  she  viewed  them  in  a  dif- 
ferent light.  As  she  was  the  Lord's,  so  were 
her  house,  her  gold,  her  servants,  her  ac- 
commodations. Here  she  grounds  her  re- 
quest on  her  sincerity,  "  If  ye  judge  me  to 
^'  be  faithful  to  the  Lord,"  which  means^ 
If  ye  think  I  have  truly  believed  and 
obeyed  what  the  Lord  by  you  has  made 
known  unto  me,  then  come  into  my  house. 
She  desired  their  company, 

First,  To  display  her  gi'atitude.  They 
had  been  the  honoured  instruments  of  bring- 
in";  her  to  the  knowledije  and  acknowled";- 
ment  of  the  truth.  Having  become  an  heir 
of  glory,  she  felt  her  heart  drawn  out  in 
love  and  gratitude  to  God  and  his  people. 
She  had  expressed  these  feelings  in  her  obe- 
dience to  the  call  of  the  former  by  his  mi- 
nistering servants,  and  now  expresses  the 
same  feelings  to  the  latter,  by  enterta  ning 


398  THE    COJNVERSIO.N     OF    LVDIA.  [lEC.   i- 

the   apostle   and   his  companions.     Whilst 
gladness  filled  her  heart,  joy  lighted  up  hei 
eyes,  as  she  discharged  the  duties  of  hospi- 
tality towards  her  guests.     Thus  it  is  that 
the  grace  of  God  felt  in  the  heart,  displays 
itself  in  corresponding  actions.      As  God 
has  done  good  to  those  who  are  saved,  and 
deals  kindly  with  them,  like  as  a  father  pi- 
tieth  his  children,   pitying  them  that  fear 
him,  remembering  that  they  are  but  dust 
and  ashes,  so  they  in  return  do  good  so  far 
as  they  can  to  others,  and  deal  kindly  with 
them  in  every  situation  of  life.     Little  credit 
is  due  to  that  profession  of  faith,  which  con- 
fines its  fruits  to  sighs,  tears,  prayers,  or  at- 
tendance upon  the  ordinances  of  worship, 
whilst  it  is  unaccompanied  with  liberality  in 
the  appropriation  of  our  worldly  substance, 
for  the  cause  of  Christ,  or  the  assistance  of 
suffering   followers.      There   is   a  religion. 
and,  O  how  lofty  are  its  pretensions !  which 
passes  current  with  multitudes,   that  never 
yet  has  softened  the  hearts  of  its  advocates, 
or  opened  their  purses.     They  are  clamorous 
for  the  rights  of  God,  but  freezinglj  cold  to 
the  rights  of  humanity;  I  may  add,  to  the 
claims  of  moral  honesty.  They  are  very  wil- 


'Si 


LF.C.  I.]  THE    CON  VERS  rON    OF    LVDIA.  399 

Img  to  let  God  take  care  of  their  souls,  but 
insist  upon  taking  care  of  their  money 
themselves.  Hence  they  are  abundant  in 
their  professions  of  homage  to  God,  but 
grossly  deficient  in  acts  of  benevolence  to- 
wards men.  They  will  go  from  sermon  to 
sermon,  from  one  meeting  for  prayer  to 
another,  but  if  you  come  to  them  in  the 
name  of  Him  who  is  Lord  of  the  universe, 
for  a  part  of  what  he  has  given,  to  promote 
his  cause,  they  are  restless,  think  you  are 
troublesome,  and  afford  merely  a  pittance. 
They  grant  cheerfully  that  their  souls  are 
the  Lord's,  but  maintain  that  their  gold  and 
silver  are  their  own.  Not  so  acted  Lydia, 
nor  the  other  converts  in  the  primitive 
Church ^      They  considered  their  worldly 

r  Instances,  in  Ihe  present  dny,  of  the  same  kind  are  not 
wanting.  Among  them  the  Hottentots  at  Betlielsilorp,  in 
Africa,  deserve  especial  notice.  From  a  letter  of  iSIr.  Read, 
dated  April  9,  1815,  it  appears  that  they  f)ai(l  the  tax  which 
was  laid  upon  them  by  the  government  of  the  cn\ouy, 
amounting  to  3,G00  rix  dollara,  about  £  700.  The  day  after 
the  tax  was  paid,  they  formed  an  Auxiliary  Missionary  So- 
ciety, and  subscribed  398  rix  dollars,  about  X  180,  to  be  paid 
before  the  end  of  November.  What  feelings  of  shame 
ought  this  fact  to  produce  in  midtitudes  of  professing  Chris- 
tians !  Whata  cutting  refutation  does  it  aHord,of  the  libels  of 
Lichtenstein  and  other  slanderers  of  the  Missionaries  iu 
Africa  ! 


400  THE  CONVERSION  OF  LYDIA.  [lEC.  I. 

substance  as  only  granted  for  the  purpose 
of  glorifying  the  Giver. 

2.  Lydia  desired  to  entertain  the  messen- 
gers of  Christ,  that,  whilst  she  was  dispens- 
ing to  them  in  temporal  matters,  they  might 
dispense  to  her  spiritual  good. 

Having,  according  to  the  direction  of  the 
Redeemer,  been  baptized,  she  was  anxious, 
agreeably  to  the  same  direction,  to  be  taught 
whatsoever  he  had  commanded.  She  had 
perceived  so  much  of  the  excellency  of  di- 
vine truth,  that  she  was  desirous  of  knowing 
more  and  still  more  of  its  height  and  depth, 
length  and  breadth.  Like  many  who  sat  at 
Christ's  feet,  she  sat  at  the  feet  of  Paul  and 
his  associates,  listening  with  profound  atten- 
tion, and  drinking  in  their  instructions  as  the 
parched  earth  drinks  in  the  showers  of  hea- 
ven. The  more  she  heard ,  the  more  she  was 
convinced  of  her  need  of  additional  informa- 
tion. It  is  true,  she  was  not  connected,  by 
her  conversion,  to  that  miserable  class  of 
persons  who  "  are  ever  learning  and  never 
'^  coming  to  the  knowledge  of  the  truth ;" 
but  it  is  as  true  she  did  not  fall  into  the  snare 
of  the  devil  as  a  novice,  thinking  more  high- 
ly of  herself  than  she  ought  to  think,  and 


LEC.  I.]  THE  CONM.RSIOX  OF  LYDIA.  401 

assuming  all  the  authority  of  age  and  ex- 
perience, without  the  advantages  which  age 
and  experience  afford.  Being  young  in  the 
divine  life,  she  considered  herself  a  scholar, 
and  desired  to  receive  instruction  not  as  a  dis- 
putant, but  as  a  scholar.  Hence  we  find  her 
name  recorded  among  the  worthies  of  faith, 
with  approbation,  whilst  the  vain  disputers  of 
this  world,  if  mentioned  at  all,  are  mentioned 
with  disapprobation. 

The  account  of  Lydia's  conversion  teach- 
es us  the  following  important  lessons : 

1.  That  terror  or  the  fear  of  punishment  is 
not  an  indispensable  appendage  to  the  work 
of  conversion. 

The  law  is  indeed  a  schoolmaster  to  lead 
us  to  Christ,  but  Christ  himself  must  receive 
and  save  us.  We  are  all  born  under  the 
law,  as  a  covenant  of  works  which  is  brok- 
en, and  of  course  are  subject  to  the  curse  as 
the  penalty  of  our  disobedience.  As  a  rule 
of  life  we  cannot  obey  it,  until  we  are  made 
partakers  of  the  grace  of  the  gospel.  Pre- 
vious to  conversion,  therefore,  as  it  offers  us 
no  pardon,  it  inspires  no  hope  in  our  hearts, 
and  must  therefore  from  the  very  nature  of 
our  corruption  terrify  us  with  tlie  fear  of 
VOL.  II.  51 


402  THE  CONVERSION  OF  LYDIA.  [lec„  7 

punishment.  Its  demands,  which  we  cannot 
fulfil,  drive  us  further  and  still  further  from 
God.  Upon  unrenewed  unsanctified  nature 
it  operates,  when  disconnected  from  the  gos- 
pel and  the  hope  which  the  gospel  has  ori- 
ginated, as  it  does  upon  those  miserable 
beings  who  are  shut  up  in  the  prison  of  des- 
pair. Hence  fearful  alarms  and  even  con- 
vulsing terrors  maj  be  suffered,  without 
experiencing  the  grace  of  God  in  the  leasl 
degree.  Such  was  the  case  of  Judas  and 
multitudes  in  later  times.  It  is  not  the  view 
of  the  condemnable  nature  of  sin  which 
constitutes  an  essential  characteristic  of  the 
saving  work  of  the  Holy  Spirit,  but  of  its 
odious,  defiling,  and  hateful  nature.  There 
may  be  a  heavy  and  distressing  law  work  in 
the  soul  without  conversion.  Natural  con- 
science under  the  publication  of  the  curses 
of  the  law,  or  the  intimation  of  God's  dis- 
pleasure in  providence,  oft-times  is  awakened 
and  writes  bitter  things  against  the  sinner. 
His  countenance  will  turn  pale,  his  knees 
will  smite  one  against  the  other  and  his  heart 
fail,  whilst  he  remains  unreconciled  to  God 
and  far  from  righteousness.  It  is  Christ 
alone,  unfolded  in  the  preaching  of  the  gos- 


LEG.  I.]  THE    CONVERSION    OF    LYDIA.  403 

pel  as  the  end  of  the  law  for  righteousness 
that  alFords  such  a  view  of  sin  as  fills  the 
heart  with  self-loathing  and  abhorrence  of 
sin,  and  thus  gently  draws  out  the  affections 
after  Christ  as  a  Saviour  from  sin,  as  well  as 
from  its  punishment.  When  sin  is  thus 
hated  for  its  own  sake  as  intrinsically  vile 
and  execrable,  it  will  be  avoided  and  its 
consequences  dreaded. 

2.  The  history  of  Lydia's  conversion 
teaches  us  the  honour  which  God  puts  upon 
his  own  institutions. 

These  institutions  are  his  appointed  means 
to  bring  sinners  to  the   knowledge  of  the 
truth.  Though  he  is  an  absolutely  sovereign 
God.  yet  he  deals  with  us  according  to  our 
intelligent  nature.     Hence  he  has  given  us  a 
revelation  of  his  will,  which  we  are  com- 
manded  to  search.     He  has  commissioned 
certain  men  to  preach  his  word,  to  which 
we  are  directed  to  attend.     He  has  made  it 
our  dutj  to  seek  his  favour  and  blessing  by 
prayer  and  supplication,  and  to  improve  our 
social  intercourse  by  conversing  of  the  things 
which  pertain  to  salvation.  These  and  other 
means  possess  no  inherent  virtue  ;  but  by 
attending  to  them  we  are  in  the  way  of 


404  THE    CONVERSION    OF    LYDIA.  [lEC.  h 

receiving  his  grace  and  eternal  life*.  They 
who  neglect  them,  on  the  contrary,  have  no 
right  to  expect  his  blessing.  Let  me  not, 
hov^ever,  be  understood  as  teaching  that  all 
who  use  the  means  shall  be  saved.  Far  from 
it.  Multitudes  perish  in  their  sins  because 
they  do  not  use  them  aright.  They  either 
mistake  them  for  religion,  or  they  depend 
upon  their  own  power  to  make  them  effica- 
cious. God  alone  can  enable  us  so  to  attend 
upon  his  institutions,  as  to  meet  with  his  ap- 
probation and  secure  his  blessing. 

3.  The  history  of  Lydia's  conversion  proves 
the  absolute  necessity  of  God's  agency  in 
changing  a  sinner. 

As  he  opened  her  heart,  so  he  must  open 
the  hearts  of  all  sinners,  or  they  will  remain 
at  enmity  with  him  and  die  in  their  sins.  In 
the  work  of  conversion  the  sinner  is  passive. 
He  receives  the  grace  of  God  given  to  him, 
which  grace  makes  him  alive  unto  righteous- 
ness. Of  himself  he  cannot  even  think  one 
good  thought ;  how  then  can  he  do  any  thing 
which  is  acceptable  to  God?     He  is  under 

*  Dr.  Lawson  has  an  excellent  discourse  on  the  condition 
and  duty  of  uncony^ted  sinners,  in  his  volume  of  Lectures 
on  Ruth. 


IrEC.  I.]  THE  CONVERSION  OF  LYDIA.  405 

sentence  of  death  by  reason  of  his  revolt 
from  his  Sovereign.  How  then  can  he  escape 
that  death,  unless  his  Sovereign  remit  the  of- 
fence? His  heart  is  at  enmity  withCjod.  How 
can  he  change  himself,  so  long  as  his  heart  is 
in  this  state  ?  And  who  but  God  can  chano:e 
him?  Such  are  his  character,  condition,  ha- 
bits, feelings,  and  attachments,  that  unless  an 
entire  revolution  takes  place  in  them  all,  he 
must  remain  under  the  righteous  indi^rnation 
of  God :  and  such  is  the  dominion  of  sin 
over  him,  that  nothing  short  of  the  exer- 
cise of  Almight}^  power  can  subdue  him. 
The  infatuation  of  sin  alone  prevents 
every  one  from  feeling  and  confessing  this 
truth ;  and  accordingly  look  to  God  alone 
for  strength  and  salvation. 

4.  This  history  teaches  us  the  affecting 
truth  that  persons  may  be  worshippers  of 
God,  devout  in  their  conduct  and  regular  in 
their  external  obedience  to  divine  ordinances, 
and  yet  unrenewed  and  unsanctilied. 

Thousands  of  this  description  were  found 
from  time  to  time  in  the  Church  under  the 
Mosaic  dispensation.  Not  less  is  their 
number    under    the    Gospel    dispensation. 


406  THE  CONVERSION  OF  LIDIA.  [leC.  ) 

Multitudes  following  multitudes  cherish  the 
hope  of  eternal  life  upon  no  higher  or  more 
substantial  grounds.  Thej  have  a  name 
that  the  J  live,  but  are  dead  ;  and  their  death 
is  the  more  awful,  because  they  think  that 
thej  are  alive  from  the  dead.  The  words  of 
Christ  concerning  ^5uch  persons,  have  a  fear- 
ful import,  and  ought  to  alarm  every  one  of  us, 
lest  we  belong  to  the  number;  Verily,  I  say 
unto  you,  publicans  and  harlots  shall  enter 
into  the  kingdom  of  God  before  you.  There 
is  no  way  in  which  an  approach  to  their 
hearts  and  consciences  can  be  opened. 
Wrapped  up  in  their  good  opinion  of  their 
safe  state,  they  see  no  danger  and  feel  no 
necessity  for  alarming  themselves.  And 
yet  even  such  persons  yield  to  the  Almighty 
power  of  the  Grace  of  God.  Hopeless  as 
their  case  seems  to  human  judgment,  they 
are  not  without  the  reach  of  mercy.  As 
Lydia's  heart  was  opened,  so  their  hearts 
can  be  opened  by  the  Holy  Spirit. 

Lastly,  Lydia's  conduct,  whilst  it  illus- 
trates the  effect  of  real  religion  upon  sinners, 
shows  the  inseparable  connexion  between 
faith  and  good  works. 

By  their  fruits,  Christ  has  told  us,  shall  ye 


LEC.   I.]  THE  CONVERSION  OF  LYDIA.  407 

know  them.  In  no  other  way  can  we  prove 
the  reality  of  our  conversion  than  by  doing 
the  will  of  God.  And  our  conduct  must  be 
moral  as  well  as  reliii;ious.  We  must  do 
justly  and  love  mercy,  as  well  as  walk  hum- 
bly with  our  God.  The  duties  which  we 
owe  to  our  fellow  men  must  be  performed, 
as  well  as  the  duties  which  we  owe  to  God. 
God  requires  mercy,  and  not  sacrifice.  No 
attendance  upon  the  ordinances  of  religion, 
however  punctual,  will  or  can  compensate 
for  a  neglect  of  the  offices  of  kindness,  the 
gifts  of  benevolence,  the  displays  of  grati- 
tude. We  are  stewards  of  the  gifts  of  Pro- 
vidence^ as  well  as  of  the  Grace  of  God. 
Let  this  truth  be  deeply  impressed  upon  our 
hearts,  and  whilst  we  strive  to  be  abundant 
in  religious  duties,  let  us  strive  equally  to  be 
abundant  in  moral  duties.  Thus  we  shall 
in  our  several  relations  and  situations  adorn 
the  doctrine  of  God  our  Saviour  in  all 
things.     Amen. 


LECTURE  II. 

THE  CONVERSION  OF  THE  ETHIOPIAN 
EUNUCH. 


ACTS  VI If.  26,  39. 

And  the  angel  of  the  Lord  spake  unto  Phi- 
lip^ saying,  Arise  and  go  toward  the 
south,  unto  the  way  that  goeth  down 
from  Jerusalem  unto  Gaza,  which  is  de- 
sert. And  he  arose  and  went :  and 
behold  a  man  of  Ethiopia,  an  Eunuch 
of  great  authority  under  Candace  queen 
of  the  Ethiopians,  who  had  the  charge 
of  all  her  treasure,  and  had  come  to 
Jerusalevi  for  to  worship,  was  return- 
ing, and  sitting  in  his  chariot,  read 
Esaias  the  prophet.  Then  the  Spirit 
said  unto  Philip,  Go  near,  and  join  thy- 
self to  this  chariot.  And  Philip  ran 
thither  to  him,  and  heard  him  read  the 
prophet  Esaias,  and  said,  Understand- 
est  thou  what  thou  readest?  And  he 
said,    How    can   I,  except  some  wan 


LEC.   1 1.  J  THE  CONVERSION,  &C.  409 

should  guide  me  ?  And  he  desired 
Philip  that  he  would  come  up  and  sit 
with  him.  The  place  of  the  scripture 
which  he  read  was  this^  He  was  led  as 
a  sheep  to  the  slaughter :  and  like  a 
lamb  dumb  before  his  sheare7%  so  opened 
he  not  his  ?nouth :  In  his  humiliation  his 
judgment  was  taken  aivay :  and  ivho 
shall  declare  his  generation  ?  for  his 
life  is  taken  from  the  earth.  And  the 
eunuch  answered  Philip.,  and  said,  I 
pray  thee.,  of  whom  speaketh  the  prophet 
this  ?  of  himself,  or  of  some  other  man  ? 
Then  Philip  opened  his  mouth,  and  began 
at  the  .same  scripture,  and  preached  unto 
him,  Je.sus.  And  as  they  tcent  on  their 
way,  they  came  unto  a  certain  water. 
And  the  eunuch  said,  See,  here  is  water : 
what  doth  hinder  me  to  be  baptised? 
And  Philip  .said,  If  thou  belieie.st  with 
all  thine  heart,  thou  mayest.  And  he 
an'iivered  and  .said,  I  believe  that  Jesus 
Chri^it  is  the  Son  of  God.  And  he  com- 
manded  the  chariot  to  .stand  .still:  and 
they  ivent  down  both  into  the  ivafer,  both 
Philip  and  the  eunuch  ;  and  he  baptised 
him.    And  when  they  were  come  up  out 

TOL.  II.  §2 


410  THE  CONVERSION  OF  [leC.  11. 

of  the  ivater^  the  Spirit  of  the  Lord 
caught  away  Philip^  that  the  eunuch 
saw  him  no  more  ;  and  he  ivent  on  his 
way  rejoicing. 

Ever  since  the  fall  of  man,  there  has  been 
a  constant  warfare  between  the  Church  and 
the  World,  according  to  God's  prediction. 
"  I  will  put  enmity,"  said  he  to  the  Serpent, 
"^  between  thee  and  the  woman,  and  between 
thy  seed  and  her  seed"."  The  seed  of  the 
serpent  are  those  who  are  in  their  sins, 
strangers  to  God  and  aliens  from  his  family. 
The  seed  of  the  woman  is  the  promised 
Messiah,  Jesus  Christ,  together  with  all  who 
are  the  subjects  of  his  grace,  redeemed  by 
his  blood  out  of  every  kindred,  nation  and 
tongue.  Together  they  constitute  one  mys- 
tical body,  of  which  he  is  the  Head,  and 
they  are  the  members.  They  have  nothing 
but  the  word  and  faithfulness  of  God  to 
support  and  encourage  them;  whilst  their 
opponents,  the  seed  of  the  serpent,  can  call 
in  to  their  aid  the  wisdom,  the  power,  the 
allurements,  the  riches,  the  frowns  of  the 
world.     The  latter  see  their  resources  ;  the 

a  Gea.  iii.  15. 


LEC.   n.]  THE  ETHIOPEAN  EUNUCH.  41 1 

former    exercise    faith   in    theirs,     though 
unseen. 

In  this  conflict  between  faith  and  sense ; 
between  the  children  of  this  world  and  the 
ransomed  of  Messiah  the  prince,  the  latter 
are  always  ultimately  victorious.  They  may 
for  a  season  be  depressed ;  they  may  be 
called  to  encounter  persecution  for  the  sake 
of  their  Master,  but  all  these  sufferings  in- 
flicted  by  their  adversaries,  only  tend  to 
promote  the  increase  of  their  graces  and  of 
their  numbers.     The  serpent,  according  to 
God's  prediction,  has  the  power  of  bruising 
the  heel  of  the  seed  of  the  woman.     He  as- 
sailed, and  for  a  season  apparentl}^  triumphed 
over,  the  human  nature  of  Christ,  when  on 
the  cross  he  yielded  up  the  ghost.     And 
thus  he  is  permitted  to  vex  and  harass  the 
mortal    part   of  Messiah's   people,  and   at 
times  to  produce  disquietude  in  their  souls. 
But  Messiah,  in  his  resurrection  and  ascen- 
sion, bruised  the  head  of  the  serpent^  broke 
the   power   of  Satan,   and    destroyed    his 
reign. 

In  the  victory  of  their  Prince,  believers 
partake.  Weeping  on  their  part  may  en* 
dure  for  a  night  in  which  the  prince  of  dark- 


412  THE  CONVERSION  OP  [LEC.  li, 

ness,  and  his  adherents,  prevail ;  but  joy 
cometh  to  them  in  the  morning,  when  their 
Master  appears  in  their  behalf.  Looking  in 
the  morning  watch,  as  he  did  when  the 
Egyptians  pursued  Israel ,  through  the  pillar 
of  fire,  and  of  the  cloud,  upon  his  enemies 
and  theirs,  he  troubles  the  host  of  them, 
and  they  are  dismayed.  Their  devices  he 
confounds,  and  glorifies  himself  in  the  sal- 
vation of  his  chosen. 

The  history  of  the  Church,  which  is  the 
history  of  the  seed  of  the  woman  and  his 
ransomed  people,  is  replete  with  facts  con- 
firmatory of  the  triumphs  of  faith  over  sense  ; 
of  the  company  of  believers  over  the  world. 
The  subject  of  our  present  lecture  furnisher 
us  with  one  such  fact,  striking  and  encourag- 
ing. By  recurring  to  the  commencement  of 
this  chapter,  you  will  perceive  that  the  death 
of  holy  Stephen,  and  the  consequent  per- 
secution of  the  disciples  of  Messiah  in  Jeru- 
salem, scattered  them  abroad  throughout  the 
regions  of  Judea  and  Samaria.  In  this  per- 
secution we  see  the  serpent  bruising  the 
heel  of  the  seed  of  the  w^oman,  wounding 
him  in  his  weakest  part.  But  mark  the 
issue  !      The  scattered  disciples  took  ih^ 


LEC.  II.]  THE  ETHIOPIAN  EUNUCH.  413 

Gospel  with  them,  and  preached  it  every 
where.  Philip,  one  of  the  deacons,  of  whom 
mention  is  made  in  the  6th  chap. ;  but  who 
also  was  an  evangelist,  as  we  find  in  the 
21st  chap.  8th  v.  went  down  to  Samaria, 
and  in  his  character  of  evangelist,  not  of 
deacon,  preached  Christ  unto  them.  Phi- 
lip's preaching  was  blessed,  so  that  in  Sa- 
maria, the  seed  of  the  woman  bruised  the 
head  of  the  serpent,  destroying  his  power. 

Whilst  in  this  city,  he  received  his  com- 
mission,  th^  fulfilment  of  which  terminated 
in  the  victory  of  grace  over  sin,  and  the 
spread  of  the  gospel  among  the  regions  of 
darkness.  Of  this  commission  mention  is 
made  in  the  26  v.  with  which  our  lecture 
commences,  "  And  the  angel  of  the  Lord 
•^  spake  unto  Philip,  saying.  Arise,  and  go 
•'  towards  the  south,  unto  the  way  that 
^'  goeth  down  from  Jerusalem  unto  Gasa, 
•'  lohich  is  desert. 

Here  the  instrumentality  of  an  angel  is 
used  to  promote  the  purposes  of  God.  Such 
an  instrument  we  find  from  the  Scriptures 
he  has  often  used.  We  know  nothing  of 
the  being  and  nature  of  angels,  except  from 
God's  own  revelation.      It  is  probable,  they 


414  THE  CONVERSION  OF  [lEC.  H. 

were  formed  the  first  day  of  the  creation — 
for  the  Lord  informs  us,  that  when  he  laid 
the  foundations  of  the  earth,  "  the  morning 
"  stars  sang  together,  and  all  the  sons  of 
'^  God  shouted  for  joy"."     Thej  are  incor- 
poreal creatures,  possessing  intellectual  and 
active   powers,  and  originally  made  holy. 
A  part  of  them,  however,  fell  from  their 
holiness,  and  became  devils.      The  chief  of 
them  is  called  Satan,  or  the  Adversary,  and 
was  the  old  Serpent,  who  tempted  Eve  to 
her  ruin.      When  they  fell,  is  not  revealed ; 
but  as  "  God  saw  every  thing  that  he  had 
"  made,"  on  the  sixth  day,  "  and  behold  it 
"  was  very  good*" — it  is  probable,  they  did 
not  rebel  until  after  that  day.     These  fallen 
spirits  are  incessantly  engaged  in  opposing 
God,  and   harassing  his  people.      On  the 
other  hand,  those  spirits  who  have  kept  their 
first   estate  are  God's  ministers,  to  do  his 
will.     Their  number  is  exceeding  great,  and 
they  seem,  from  some  parts  of  Scripture,  to 
differ  in  rank  and  power'.    Let  it  be  remem- 
bered, however,  that  not  one  of  them  is  an 
archangel.     I  know  the  idea  is  common  that 
archangels  are  a  superior  grade  of  angels ; 

a  Job  xxxviii.  4.  7,         b  Gen.  i.  31.        c  Coloss.  i.  16. 


LEC.  11.]       THE  ETHIOPIAN  EUNUCH.  415 

but  the  Scriptures  mention  but  one  arch- 
angel, and  that  only  in  two  places'*.  In  the 
one  place%  he  is  called  Michael.  By  turn- 
ing to  Daniel  you  will  find  this  is  the  name 
of  Messiah,  the  Great  Prince  who  is  to 
stand  up  for  the  children  of  the  prophet's 
people^.  That  he  is  the  only  archangel, 
you  will  perceive  by  recurring  to  one  of  the 
passages  already  quoted',  where  the  arch- 
angel and  the  Lord  and  God  are  one  and 
the  same  person*. 

The  holy  angels  of  whom  we  speak  are 
represented  as  surrounding  the  throne  of 
God,  and  engaged  there  in  praising  him. 
They  also  fulfil  his  purposes  of  vengeance 
to  his  enemies,  as  in  the  case  of  Sennache- 
rib' ;  and  of  mercy  and  kindness  to  his 
people,  as  in  the  case  of  Peter^  To  the 
Lord  Jesus  they  performed  many  services, 
while  he  was  on  earth' ;  and  to  his  people 
they  are  said  to  be  ministering  spnits,  by 
the  apostle  to  the  Hebrews'".  One  of  them, 
in  the  execution  of  this  office,  spake  to 
Philip,  while  in  Samaria.     Let  this  not  be 

</  I  Thess.  iv.  16.  &Ju(]e9.        e  Jude  9.       /Dan.xii.l. 
g  1  Thess.  iv.  16.  h  Horsely's  Sermon,  on  the  Watchers. 

i  2  Kings  xix.  35.     k  Acts  xii.  7.  10.     /  Matt.  iv.  11.  Luke 
x\ii.  43.     m  Heb.  i.  14. 


416  THE  CONVERSION  OF  [leC.  15. 

considered  incredible;  for  assuredly  God, 
who  made  both  angels  and  men,  can  qualify 
the  former  to  convey  instruction  or  warning 
to  the  latter,  though  the  former  be  spirits, 
and  the  latter  possess  bodily  organs.  God 
enabled  an  angel  to  speak  audibly,  without 
bodily  organs,  to  Philip  ;  so  that  Philip  heard 
him,  and  knew  well  that  the  message  de- 
livered  was  from  the  Lord. 

By  this  message  the  evangelist  was  di- 
rected to  go  south  of  Jerusalem,  to  Gaza^ 
'^  which  is  desert."  This  city  lay  at  the 
south  west  point  of  Judea.  This  is  the 
city  whose  gates  Samson  took  away,  and 
whither  he  was  carried  when  he  was  taken 
prisoner,  and  where  he  pulled  down  the 
house  of  their  god  Dagon  upon  the  lords  of 
the  Philistines.  "  It  was  destroyed  by  Alex- 
^'  ander  the  Great,  and  so  made  desolate. 
"  as  the  prophet,"  Amos, "  had  foretold  ;  and 
^^  is  therefore  called,  and,  saith  Strabo  the 
^'  heathen  geographer,  continued,  desert"." 
To  this  place,  as  commanded,  the  evangelist 
arose  and  went.  He  knew  not  why  he  was 
thus  sent  to  a  distance  from  Samaria,  at  the 
very  time  his   labours  there  were  blessed. 

n  Well's  Geogr.  toI.  2,  p.  2,  chap.  2,  sect.  6. 


LEC.  II.]  THE  ETHIOPIAN  EUNUCH.  417 

He  only  knew  that  the  Lord  had  made  it  his 
duty  to  go.  He  therefore  cheerfully  and 
unhesitatingly  obeyed.  When  arrived  at 
the  place,  he  was  made  acquainted  with 
God's  design,  and  received  his  reward  in 
being  made  the  honoured  agent  of  adding 
one  more  subject  to  the  Redeemer's  king- 
dom. 

Behold^  says  the  sacred  historian,  v.  27, 
28,  a  man  of  Ethiopia^  an  eunuch  of  great 
author  it  t/  under  Canduce  queen  of  the 
Ethiopians^  who  had  the  charge  of  all  her 
treanire^  and  had  come  to  Jerusalem  for 
to  wor-h'^p^  was  returning^  and  sitting  in 
his  chariot^  recul  E-aias  the  prophet. 

The  country  to  which  the  evangelist  refers 
here,  is  not  the  Asiatic  Ethiopia,  or  part  of 
Arabia  mentioned  in  the  Old  Testament,  but 
more  properly  Cusli,  or  Cushan.  This  was 
situated  on  the  borders  of  Egypt,  and  ex- 
tended along  the  eastern  shore  of  the  Red 
Sea.  The  Ethiopia  meant  was  in  Africa, 
now  called  Abyssinia,  on  the  south  west  of 
the  Red  Sea,  and  south  of  Egypt.  In  a 
part  of  this  country,  called  Meroe,  heathen 
writers  inform  us  that  Candace  had  Ions 

VOL.  II.  53 


418  THE  co.WERbioN  OF  [lec.  il 

been  the  name  of  their  queens'.  Of  this 
country  the  eunuch  was  a  native,  and  in  it 
he  possessed  great  authority  under  tlie  queen. 
He  was  one  of  her  chief  officers,  in  whom 
she  placed  the  highest  trust  and  confidence, 
inasmuch  as  she  committed  to  his  care 
''  the  charge  of  all  her  treasure."  This 
nobleman  had  come  to  Jerusale}7i  to  ivor- 
ship.  He  must  therefore  have  been  a  con- 
vert to  the^  faith  of  Israel,  one  who  had  em- 
braced the  i'eligion  of  the  Jews. 

The  name  given  to  such  converts  was 
proselytes  of  righteousness.  These  were 
distinguished  from  proselytes  of  the  gate. 
The  former  were  those  who,  though  descend ~ 
ed  from  Gentile  parents,  were  circumcised, 
and  submitted  to  the  whole  law  of  Moses ; 
and  so  were  regarded  as  Jews,  there  being 
but  one  law  to  both''.  The  latter,  which 
were  called  strangers  within  the  gates  of  Is- 
rael', were  uncircumcised  Gentiles,  who 
nevertheless  were  distinguished  from  the 
idolatrous  Gentiles  by  their  worshipping  the 
true  God  of  Israel,  and  submitting  to  what 

0  Clarke  and  Doddridge,  on  the  text,    p  Exod.  xii.  48,  49^ 
jExod.  XX.  10, 


LEC.  II.]  THE  ETHIOPIAN  EUNUCH.  419 

were  called  the  seven  precepts  of  Noah'. 
These, 

1.  Forbad  idolatry, 

2.  Commanded  reverence  of  God's  name, 

3.  Forbad  murder, 

4.  Adultery  and  incest, 

5.  Theft, 

6.  Commanded  the  exercise  of  justice, 
and, 

7.  Forbad  eating  things  strangled,  and 
blood. 

To  this  latter  class,  Cornelius  the  devout 
centurion  belonged.  And  as  he  was  the 
tirst  fruits  of  the  Gentiles,  there  can  be  no 
doubt  but  that  the  eunuch  belonged  to  the 
former  class.  If  not,  would  not  Philip  have 
been  as  backward  as  Peter  was  ?  And 
would  not  a  special  revelation  have  been 
necessary  for  Philip  as  well  as  Peter,  to  re- 
move his  scruples  ? 

The  eunuch  had  been  converted  to  the 
.Jewish  religion  no  doubt  through  the  instru- 
mentality of  the  Jews  in  Egypt,  who  were 
numerous,  and  under  the  Ptolemies  had 
been  patronized,  even  so  far,  as  nearly  two 
hundred  years  before  the  conversion  of  the 

r  Prideaux's  Connect.    Part  2,  Book  5. 


420  THE  COiVVERSlON  OF  [leC.  11, 

Ethiopian  nobleman  to  Christianity,  to  have 
been  permitted  to  build  at  On,  or  Heliopo- 
lis,  a  temple  similar  to  the  one  at  Jeru- 
salem. The  intercourse  between  Egypt 
and  Ethiopia  lying  next  to  each  other  as 
they  did,  was  easy,  and  must  have  been 
constant.  No  doubt  many  of  the  Jews  from 
Egypt  removed  to  Ethiopia.  Certain  it  is 
that  at  an  early  period  Judaism  was  the  re- 
h'gion  of  this  country,  introduced,  it  is  said, 
by  the  queen  of  Sheba  ;  and  now,  according 
to  the  accounts  of  travellers',  the  religion  of 
this  country  is  a  strange  mixture  of  Judaism 
and  Christianity. 

Thus  we  can  satisfactorily  conjecture  the 
manner  in  which  the  eunuch  became  a  pro- 
selyte of  righteousness.  That  he  was  a  sin- 
cere one  cannot  be  doubted,  when  we  con- 
sider his  office,  and  the  journey  he  had  now 
taken.  He  was  the  treasurer  of  a  nation^ 
and  thus  combined  in  himself  the  possession 
of  affluence  and  honour.  How  many  tempta- 
tions must  he  have  undergone^  from  pride, 

5  Prideaux's  Connecf.  p.  2.  v.  4.  This  temple  wns  built 
Au.  149,  before  Christ.  The  euauch  was  converted  An. 
34,  after  Christ. 

t  Particularly  Bruce. 


•»i 


LEC.  II.]  THE  ETHIOPIAN  EUNUCH.  421 

the  love  of  ease,  the  contempt  of  the  world, 
and  the  flattery  of  courtiers^  that  supple^ 
cringing^  unprindi^hd^  vile,  conteinplihle 
race,  who  are  "  all  things  in  an  hour,"  as 
their  master  dictates !  But  he  overcame 
them  all!     He  left   his   native   country  to 

'  journey  to  Jerusalem,  the  holy  city.  lie 
mi^ht  have  excused  himself,  had  he  wished 
so  to  do,  on  account  of  the  nature  of  his  pub- 
lic trust.     He  was  an  officer  of  government, 

•  and  might  have  acted  as  such  characters 
generally  have  done  in  matters  of  religion ; 
especially  in  countries  blessed  with  the  light 
of  revelation.  For  it  is  a  remarkable  fact, 
that  among  the  heathen  even  skeptical, 
irreligious  magistrates  have  paid  external 
respect  to  the  religion  of  their  country.  In 
Christian  lands  alone  the  awful  spectacle  is 
to  be  found  of  magistrates  daring,  by  their 
deliberate  neglect,  to  cast  contempt  upon 
the  public  institutions  of  religion.  And  it 
seems  that  this  neglect  is  displayed  in  pro- 
portion to  the  degree  of  civil  liberty  enjoyed. 
Do  you  ask  a  proof?  Look  to  the  officers 
of  government  in  our  land,  and  tell  me 
where  are  the  men  in  the  general  or  state 
government,  who  pay  a  steadily  decent  res- 


422  THE  CONVERSION  OP  [lec.  li, 

pect  to  the  ordinances  of  divine  appoint- 
ment? What  is  more  common  for  them 
than  to  travel  on  the  Lord's  day  ?  And 
how  few,  very  few,  regularly  attend  upon 
the  means  of  grace  on  that  day  !  Many  of 
them  display  a  studied,  deliberate  profana- 
tion of  this  holy  time. 

How  different  from  such  conduct  was  that 
of  the  treasurer  of  the  Ethiopians !  He  felt 
that  his  duty  to  God  was  first  to  be  dis- 
charged. Thankful  that  he  had  been  made 
acquainted  with  the  true  religion,  he  strictly 
conformed  externally  to  the  requirements  of 
the  faith  which  he  had  embraced.  He  went 
regularly  to  the  Holy  City,  and  on  this  oc- 
casion had  been  to  celebrate  the  feast  of  pen- 
tecost.  The  extraordinary  occurrences  of 
that  day  when  the  Spirit  was  poured  out 
from  on  high,  and  each  man  of  different 
tongues  heard  the  apostles  speak  in  his 
tongue,  must  have  been  the  topic  of  con- 
versation in  Jerusalem.  The  doctrine  taught 
by  the  apostles  could  not  have  escaped  notice. 
The  eunuch  no  doubt  must  have  heard  of 
the  strange  event,  and  of  the  new  doctrine. 
It  does  not  appear  from  the  history  that  the 
report  of  these  things  had  any  particular 


LEC.  11.]  THE  ETHIOPIAN  EUNUCH.  423 

effect  upon  his  mind.  Having  finished  the 
worship  prescribed,  he  had  now  left  the 
Holy  City,  and  bent  his  course  homeward. 

The  impressions  which  the  exercises  of 
religion  had  made  on  his  heart,  he  strove  to 
retain,  and  to   make   them  deeper.      The 
temple  was  behind  him ;  but  he  still  recol- 
lected the  service  thereof     The  sensations 
produced  by  devotion  were  sweet  and  plea- 
sant.    That  he  might  cherish  them,  he  was 
engaged  in  an  employment  characteristic  of 
an  honest  professor  of  religion.     He  read 
Esaias  the  prophet      The  word  of  God 
was  the  companion  of  his  journey,  the  so- 
lace of  his  cares,  the  delight  of  his  heart. 
By  this  word  he  sought  to  have  his  mind 
enlightened,  and  his  affections  purified.     He 
did  not   think   it  enough  to  use   the  word 
when  engaged  in  public  worship,  or  on  any 
public  occasion.     He  esteemed  it  too  highly 
thus  to  act.     His  Bible,  you  perceive,  was 
with  him  in  his  chariot,  and  he  sought  to 
improve  the  opportunity  afforded,  for  his 
benefit.     If  all  our  journies  were  thus  im- 
proved, the  happiest  efiects  might  be  ex- 
pected.    If  all  who  profess  themselves  to  be 
Christians  thought  as  highly  of  their  bibles 


i2d  THE  CONVERSION  OF  [lEC.  II, 

as  this  eunuch  did,  how  different  would  be 
their  lives  !  It  is  enough  to  make  an  angel 
weep  to  see  the  neglect  with  which  this  pre- 
cious volume  is  treated  by  so  many  who 
avow  their  belief  of  it !  They  despise  their 
own  mercies  ;  for  this  volume  is  profitable 
for  doctrine,  reproof,  correction,  instruction 
in  righteousness.  God  blesses  those  who 
honour  it ;  for  in  honouring  it,  he  is  honoured, 
inasmuch  as  it  is  his  word.  This  the  eunuch 
found  to  be  the  fact  in  his  own  case;  for 
while  he  was  reading,  God  was  preparing 
the  way  for  his  salvation. 

Then,  says  the  sacred  historian,  v.  29, 35, 
the  tSpirit  said  unto  Philip,  Go  near  and 
join  thyself  to  this  chariot.  And  Philip 
ran  thither  to  him,  and  heard  him  i^ead 
the  prophet  Esaias,  and  said,  Understand- 
est  thou  what  thou  readest :  and  he  said. 
How  can  1,  except  some  man  should  guide 
me  ?  And  he  desired  Philip  that  he  would 
come  up  and  sit  with  him.  The  place  of 
the  scripture  which  he  read  loas  this,  He 
■was  led  as  a  sheep  to  the  slaughter ;  and 
like  a  lamb  dumb  before  his  shearer,  so 
opened  he  not  his  mouth :  In  his  humilia- 
tion his  judgment  was  taken  aivay ;  and 


LEG.  II.]  THE  ETHIOPIAN  EUNUCH.  425 

ivho  shall  declare  his  generation  ?  for  his 
life  is  taken  from  the  earth.  And  the 
eunuch  answered  Philip  and  said,  I  pray 
thee,  of  whom  speaJceth  the  prophet  this  ? 
of  himself  or  some  other  man?  Then 
Philijj  opened  his  mouth,  and  began  at  the 
same  scripture,  and  preached  unto  him 
Jesus. 

At  the  time  when  Philip  saw  the  eunuch, 
the  Spirit  of  God  in  that  way  which  he  was 
accustomed  to  use,  directed  the  evangelist 
to  approach  the  traveller.  Had  he  not 
received  the  command  of  the  Spirit,  he 
misht  either  have  hesitated,  on  the  score  of 
propriety,  or  been  apprehensive  of  evil  con- 
sequences, through  fear.  Now,  however, 
as  the  path  is  distinctly  marked  out  for  him, 
he  walks  in  it  without  shrinking.  He  per- 
ceives the  design  of  his  journey — the  reason 
why  he  was  directed  to  this  corner  of  Judea. 
No  doubt  he  felt  his  heart  enlarge  with  the 
blessed  hope  of  making  this  stranger  of  dis- 
tinction, as  he  appeared  to  be,  a  partaker  of 
the  faith  of  the  Gospel. 

This  hope,  next  to  the  actual  experience 
of  God's  grace,  in  the  heart,  is  the  strongest 
stimulus  for  ministerial  exertion,   and  the 

VOL.  II.  54 


426  THE  CONVERSION  OF  [leC.  II. 

highest  reward  for  every  care,  and  sigh,  and 
fatio;ue.     Under  its  influence  what  have  not 
the  preachers  of  the  Gospel  sustained  !  They 
have  not  counted  their  lives  dear,  so  that 
they  only  could  make  known  the  mercy  of 
God  to  perishing  sinners.     What  a  contrast 
between  them  and  the  men  who  abuse  them 
or  speak  evil  of  them !     The  latter  display 
no  self-denial, nor  feil  the  interests  of  others 
as  of  sufficient  moment  to  forego  their  own. 
How  many — Ah,  too   many,   even  among 
those  who  profsss  respect  for  religion,  are 
there  who  let  no  opportunity  escape  to  de- 
nounce the  motives,  to  underrate  the  labours, 
and  misrepresent  the  actions  of  an  honest, 
conscientious  minister ;  and  that  at  the  very 
time  when  he  is  praying  for  them  and  ex- 
ertino-  himself  for  their  eternal  interests. 

Of  all  persons,  he  who  in  a  country  like 
this,  where  there  is  no  establishment,  and 
where  the  clergy,  as  a  body,  have  individu- 
ally hardly  a  support  comparable  to  the 
upper  servants  in  affluent  families,  strives  to 
hold  up  the  ministers  of  reconciliation  to  pub- 
lic or  private  obloquy  or  ridicule,  is  to  be 
pitied  for  his  weakness,  if  his  conduct  be  the 
result  of  a  defect  of  understanding  ;  or  to  be 


LEC.  II.]  THE  ETHIOPIAN  EUNUCH.  427 

dismissed  from  the  fellowship  of  high  born 
and  honourable  spirits,  if  it  spring  from 
perverseness  of  feeHng.  Blessed  be  God, 
who  hath  established  the  ministry  of  recon- 
ciliation, that  he  is  pleased  himself  to  honour 
them,  by  making  them  successful ;  or  other- 
wise granting  them  special  tokens  of  his  fa- 
vour. They  are  his  servants,  and  labour 
for  him.  This  gives  them  boldness,  and 
makes  them  unwearied.  They  are  his  ser- 
vants to  win  souls  for  him.  This  makes 
them  earnestly  desirous  of  success,  and  gives 
them  the  highest  satisfaction. 

Under  th^'  influence  of  such  motives,  with 
views  so  noble  and  generous,  as  it  respected 
the  stranger,  and  so  devoted  and  loyal,  as  it 
respected  God,  Philip  ran  to  him, and  hear- 
ing him  read  the  prophecy  of  Isaiah,  he 
asked,  Understandest  thou  what  thou  read- 
est?  To  which  he  answered,  "  How  can  I, 
^'  except  some  man  should  guide  me  ?" 
There  appears  to  have  been  as  little  sur- 
prize on  the  part  of  the  eunuch  as  there  was 
of  embarrassment  on  the  part  of  Philip.  In- 
deed the  eunuch's  mind  was  so  intent  upon 
the  matters  of  which  he  read  ;  he  felt  himself 
so  deeply  interested  in  them,  and  at  the 


428  THE  CONVERSION  OP  [lec,  II. 

same  time  involv-ed  in  so  much  doubt  about 
their  meaning,  that  the  question  was  a  relief 
to  his  labouring  bosom,  inasmuch  as  it  gave 
him  the  opportunity  of  making  an  appro- 
priate inquiry.  He  desired  Philip  to  seat 
himself  by  him  in  the  chariot,  and  then  ask- 
ed whom  the  prophet  meant  in  the  part  he 
was  reading,  himself,  or  another  ?  As  this 
Scripture  afforded  Philip  the  opportunity  to 
preach  Christ,  so  it  demands  particular  no- 
tice. The  passage  quoted  from  Isaiah,  chap, 
liii.  7  and  8  verses,  is  according  to  the  Greek 
translation,  called  Septuagint,  then  in  use, 
as  follows  :  He  was  led  as  a  sheep  to  the 
slaughter,  and  like  a  lamb  dumb  before  his 
shearer;  so  he  opened  not  his  mouth.  In 
his  humiliation  his  judgment  was  taken 
away :  and  who  shall  declare  his  generation  ? 
for  his  life  is  taken  from  the  earth.  This 
passage,  Philip  declared,  applied  to  Christ\ 

M  As  this  is  denied  by  the  mass  of  modern  Jews,  it  may  be 
well  to  state,  that  some  of  them,  not  only  do  own  that  their 
ancient  Rabbins  did,  with  one  mouth,  confess,  that  those 
words  were  spoken  of  Messiah  the  King ;  but  also  speak 
thus  of  him,  as  Dr.  Whitby  has  quoted  in  his  Paraphrase  : 
^'  The  holy  blessed  God  began  to  covenant  with  the 
Messiah  when  he  created  him,  and  said  to  him,  The  sins 
of  those  who  are  laid  up  in  secret  with  thee,  \vill  make 


LEC.   II.]  THE  ETHIOPIAN  EUNUCH.  429 

From  it  he  preached  Jesus  to  the  noble 
Ethiopian.  He  dwelt  on  his  sufferings,  and 
the  temper  with  which  he  endured  them. 

thee  to  come  under  an  iron  yoke,  and  make  thcc  like  t^ 
this  young  hcil'cr,  whose  eyes  are  dim,  and  fill  thy  spiri' 
with  anguish  :  and  because  of  their  iniquities  thy  tongu* 
shall  cleave  to  the  roof  of  thy  mouth.  Wilt  thou,  then, 
undergo  this  condition  for  them  ?  The  Messiah  said,  I 
undertake  it  with  the  joy  and  exultation  of  my  heart,  on 
this  condition,  that  not  one  of  Israel  may  perish,  and 
that  not  oidy  they  may  be  sav^ed  who  live  in  my  days, 
but  also  they  who  are  dead  from  the  days  of  the  first 
man,  to  this  very  day.  And  again,  when  God  created 
the  world,  he  held  forth  his  hand  under  die  throne  of 
glory,  and  created  the  soul  of  the  Messiah,  and  his  com- 
pany, and  said  to  him,  Wilt  thou  heal  and  redeem  my  sons 
after  6000  years  ?  He  answered  liim,  Yes.  God  said 
to  him,  If  so,  wilt  thou  bear  chastisements  to  expiate 
their  iniquities,  according  to  what  is  written,  Is.  liii.  4. 
Surely  he  bore  our  griefs  ?  He  answered,  I  will  endure 
them  with  joy."  In  these  quotations,  given  fully,  we 
perceive,  as  the  learned  writer  mentioned  observes^ 
three  things  acknowledged  by  the  Jews, 

1.  That  God  has  made  a  covenant  with  Messiah. 

2.  That  Messiah  was  to  make  atonement  for  the  sins 
of  Israel. 

3.  That  he  was  to  be  die  salvation,  not  ordy  of  those 
who  were  to  be  alive  then,  or  to  live  after  him,  but  of 
all  men  from  the  beginning. 

Let  this  suffice  to  show  the  application  which  the  Jews 
themselves  make  of  this  passage.  The  Evangelist,  undo- 
the  guidance  of  the  Holy  Spirit,  has  removed  every  doubr 
about  its  just  application. 


430  THE  CONVERSION  OF  [lEC.  li. 

He  showed  the  greatness  of  the  former,  and 
the  meekness,  inoffensiveness,  and  resisina- 
tion  of  the  latter.  He  placed  before  his  au- 
ditor, the  Priests  and  the  Pharisees  thirsting 
for  blood  ;  and  Pilate,  irresolute,  fearful,  con- 
vinced of  Christ's  innocence,  but  apprehen- 
sive of  losing  his  place,  by  denying  to  the 
people  the  crucifixion  of  this  Man  of  Sor- 
rows. Now  he  unfolded  the  scene  of  SLgony 
in  the  garden  ;  then  he  spake  of  the  piercing, 
the  terrible  cry  of  dereliction  on  the  cross. 
His  humiliation  was  so  great ;  he  appeared 
so  mean  and  abased  a  person,  that  his  ene- 
mies unrighteously  judged  him  fit  to  be  sa- 
crificed to  their  rage.  He  seemed  a  person 
of  so  little  importance,  that  though  Pilate 
was  convinced  of  his  innocence,  he  did  not 
think  it  worth  while  to  hazard  any  thing  on 
his  account.  Enlarging  on  his  sufferings, 
the  evangelist  described  in  glowing  colours 
the  obstinate  infidelity  and  barbarous  injus- 
tice of  that  generation  of  men  among  whom 
he  appeared,  and  from  whom  he  suffered 
such  things.  Finally  he  came  to  the  dying 
scene  on  Calvary,  and  told  of  the  disap- 
pointed expectations  of  the  disciples.  They 
thought  he  would  have  redeemed  Israel : 


LEC.  II.]  THE  ETHIOPIAN  EUVUCH.  431 

but  now  he  is  no  more ;  the  grave  encloses 
his  body. 

But  did  Philip  stop  here?     No.     He  be- 
gan WiXh  this  Scripture  and  preached  Christ. 
He  explained  the  reason  why  Christ  ought 
to  suffer  and  die.     He  exhibited  the  evil  of 
sin,  and  the  misery  of  the  sinner.    He  proved 
that  it  became  him  for  whom  are  all  thinffs, 
and  bj  whom  are  all  things,  in  bringing 
many  sons  unto  glory,  to  make  the  captain  of 
their  salvation  perfect,  through  sufferings.  He 
passed  on  thence  to  the  dignity  of  Christ; 
the  brightness  of  the  Father's  glory,  and  the 
express  image  of  his  person.     From  his  dig- 
nity he  established  the  perfectness  of  the 
work  of  atonement.     He  spake  of  his  resur- 
rection, ascension,  and  session  at  the  right 
hand  of  God.     Having  explained  the  doc- 
trines of  salvation  through  Christ,  he  ex- 
horted and  commanded  his  auditor  to  repent 
and  believe  in  Christ,  and  be  baptized  in  the 
name  of  Christ.     He  illustrated  the  nature 
of  baptism ;  dwelt  upon  its  value  as  a  sign, 
and  enforced  its  importance  for  the  confir- 
mation of  faith. 

Thus  it  was  that  he  preached  Christ ;  for 
all  these  topics  you  will  find  in  the  53d  of 


432  THE  CONVERSION  OF  [lEC.  II. 

Isaiah  and  the  connexion.  Nor  did  he 
preach  in  vain ;  for  the  sacred  historian  in- 
forms us,  V.  36 — 38,  that  as  they  ivent  on 
their  way  they  came  unto  a  certain  water : 
and  the  eunuch  said,  see,  here  is  water ; 
what  doth  hinder  me  to  be  baptised  ?  And 
Philip  said,  If  thou  believest  with  all 
thine  heart,  thou  may  est.  And  he  answer- 
ed, and  said,  I  believe  that  Jesus  Christ  is 
the  Son  of  God,  And  he  commanded  the 
chariot  to  stand  still :  and  they  went  down 
both  into  the  water,  both  Philip  and  the 
eunuch,  and  he  bapii&ed  him. 

Behold  here,  the  power  of  truth  upon  the 
heart  of  man,  when  blessed  by  the  Holy 
Spirit.  This  Ethiopian,  it  is  highly  pro- 
bable, nay,  almost  morally  certain,  must 
have  heard  of  Christ  in  Jerusalem;  but  no 
doubt  his  Jewish  friends,  especially  the 
priests,  those  enemies  of  Christ,  had  en- 
deavoured to  discolour  facts,  and  to  prepos- 
sess him  against  Christ.  If,  however,  this 
was  not  the  case,  and  as  has  already  been 
mentioned,  no  particular  effect  appears  to 
have  been  produced  on  his  mind,  he  was  un- 
questionably ignorant  of  Christ,  as  the  Mes- 
siah ;  and,  from  his  questions  to  Philip  about 


LEC.   II.]  THK  ETHIOPIAN  FX'NUCH.  133 

the  person  whom  the  prophet  meant,  igno- 
rant even  of  the  great  Redeemer  typified  by 
the  sacrifices  of  tlie  temple.  Though  a  pro- 
selyte of  righteousness,  he  appears  to  have 
been  destitute  of  the  faith  of  faithful  Abra- 
ham; and  therefore,  notvvitstanding  his  cir- 
cumcision, yet  in  his  sins.  The  Lord  had 
excited  in  his  mind  serious  desires  after  the 
knowlediie  of  the  truth,  and  constrained  him 
for  that  purpose  to  read  his  word.  In  this 
mood  and  frame  of  mind  the  Gospel  was 
preached  to  him  by  Philip,  and  sanctified 
by  the  Holy  Ghost.  He  knew,  he  believed, 
he  loved,  and  resolved  to  obej  the  Lord 
Jesus. 

Observe  the  confession  he  makes  with  the 
mouth.  It  is  that  Jesus  Christ  is  the  Son  of 
God.  This  title  the  Jews  considered  as  ex- 
pressing supreme  divinity  .  And  they  were 
right.  The  apostles  uniformly  convey  the 
same  idea.  As  the  Son  of  God,  the  attri- 
butes of  Jehovah  are  ascribed  to  him  ;  as  the 
Son  of  God,  he  does  the  works  of  Jehovah  ; 
as  the  Son  of  God,  he  receives  the  worship  due 
to  Jeliovah  ;  as  the  Son  of  God,  therefore,  he 
could  not  die ;  and  the  design  of  his  death 

X  John  X. 
A^OL.  II.  55 


434  THE  CONVERSION  OF  [lEC.  li 

was  to  redeem  sirlners.  He  died  as  the  Son 
of  Man.  He  was  Jesus  of  Nazareth,  the 
Son  of  Mary.  His  human  and  divine  na- 
tures were  united  in  the  person  of  the  Son  of 
God.  As  this  view  is  given  hy  the  prophet 
Isaiah,  and  must  have  been  given  by  Phibp. 
preaching  Christ,  so  the  confession  of  the 
eunuch  embraced  this  view. 

Philip  required  faith  ;  but  in  what  ?  What 
was  unfolded  as  the  object  of  faith  ?  Christ's 
atonement,  in  all  its  parts.  This  includes  in 
it  his  divinity,  our  helplessness,  his  redemp- 
tion, our  obligations.  All  that  Philip  had 
said  was  believed  by  the  eunuch  :  not  spe- 
culatively, but  experimentally.  Christ  and 
him  crucified  was  not  merely  a  doctrine  re- 
ceived with  confidence  by  his  understand- 
ing; but  a  great  essential  truth  approved, 
felt,  cherished,  and  obeyed  by  his  heart. 
He  gave  such  credence  to  the  preaching  of 
Philip,  who  unfolded  the  testimony  of  God 
concerning  Christ,  as  directly  produced  cor- 
responding affections  of  heart,  and  prevail- 
ingly regulated  his  future  deportment.  His 
faith  was  of  the  vigorous,  efficient  kind.  He 
knew  in  whom  he  believed,  and  was  con- 
vinced that  he  would  keep  that  which  was 


LEC.   II.]  THE  ETHIOPIAN  EUNUCH.  435 

committed  to  him.  His  whole  soul  Wcis 
changed.  He  found  himself  in  a  new  world, 
and  moved  in  a  new  sphere.  Having  ob- 
tained mercy,  he  applied  for  the  seal  of  God's 
covenant ;  and  on  his  confession  was  bap- 
tized. 

The  place  where  this  baptism  was  ad- 
ministered is  not  known.    Wherever  it  was, 
there  was  a   certain   water\      The    ex- 
pression used  is   diminutive,  and  intimates 
that  it  was  not  water  of  any  depth.     And 
Jerome,  one  of  the  primitive  Fathers,  with 
Sandys,  a  traveller  of  modern  times,  and 
others,  speak  of  it  as  a  certain  spring,  or 
fountain,  that  rises  at  the  foot  of  a  mountain 
in  the  tribe  of  Judah  or  Benjamin,  whose 
waters  are  sucked  in  by  the  same  ground 
which  produces  them.     Into  this  water,  says 
our  translation,  they  went  down  both,  and 
from  out  of  it  they  came  up.     That  no  ar- 
gument in  favour  of  immersion  in  baptism 
can  be  drawn  from  this,  will  appear  from 
this  simple  fact,  that  the  prepositions  render- 
ed into  and  out  of,  frequently  signify  unto 
andyrom,  as  all  who  understand  the  Greek 
language  will   allow.     But,   supposing   we 

7/     T<    vS'u^. 


436  THE    CONVERSION    OF"  [lEC.  Ifv 

here  understand  them  as  signifying  into  an<I 
out  of,  the  pious  Mr.  Henry  says,  Philip  and 
the  eunuch  did  not  strip  off  their  clothes  and 
go  naked  into  the  water  ;  but  going  barefoot^ 
according  to  the  custom,  they  went  perhaps 
up  to  the  ancles  or  midleg  into  the  water, 
and  Philip  sprinkled  water  upon  him,  ac- 
cording to  the  prophecy  which  this  eunuch 
had  probably  just  read  ;  for  it  was  b.ut  a  few 
verses  before  those  that  Philip  found  him 
meditating  upon,  and  was  very  apposite  to 
his  case,  "  So  shall  he  sprinkle  many  na- 
"  tions :  the  kings  shall  shut  their  mouths 
"  at  him,"  i.  e-  submit  to  him :  ^^  for  that 
"  which  had  not  been  told  them  shall 
'^  they  see ;  and  that  which  they  had  not 
"  heard  shall  they  consider'." 

The  rite  of  baptism  being  administered , 
they  came  up  both  out  of  the  water,  and 
parted,  v.  39.  "  The  Spirit  of  the  Lord 
"  caught  away  Philip,  that  the  eunuch  saw 
"  him  no  more :  and  he  went  on  his  way 
''  rejoicing!'  The  manner  in  which  Philip 
was  taken  away  was  miraculous.  The  same 
Spirit  who  bid  him  join  the  eunuch's  cha- 
riot, now  separated  them,  so  that  they  saw 

z  Is.  lii.  15. 


LEG.  II.]  THE  ETHIOPIAN  EUNUril.  437 

each  other  no  more  for  ever  on  this  side  of 
the  grave.  Philip  prosecuted  his  work  of 
preactiing  the  Gospel  in  different  places. 

The  eunuch  returning  homewards  went 
on  his  way  rejoicing.  His  frame  of  mind 
was  pleasant  and  cheerful.  How  could  it  be 
otherwise  ? 

He  had  now  obtained  the  saving  know- 
ledge  of  God,  and  his  Son  Jesus  Christ.  He 
was  now  intimately  and  mseparably  related 
to  the  family  of  the  Redeemer.  He  car- 
ried with  him  the  glad  tidings  of  great  joy  to 
his  benighted  countrymen".  He  now  could 
worship  God  acceptably  at  home  as  well  as 
in  Jerusalem.  He  now  hoped  confidently 
in  the  glory  of  God,  that  everlasting  life 
would  be  his. 

The  subject  teaches  us, 

I.  The  watchfulness  of  the  Great  Shep- 
herd of  the  sheep,  as  well  as  his  diligence  iu 
seeking  out  his  own,  and  bringing  them  with- 
in the  reach  of  his  grace,  or  bringing  his 
grace  to  their  doors. 

He  directed  the  course  of  the  eunuch,  and 
the  steps  of  the  evangelist.  Is  a  chosen  ves- 
sel to  be  called  into  the  fold  ?     Every  ob- 

a  Jortins  Rem.  Vol.  2.  p.  34. 


43^  THE  CONVERSION  OF  [lEC.  U. 

stacle  is  removed,  and  the  way  is  prepared. 
Remarkable  is  the  instance  of  an  Indian  fe- 
male of  rank,  who  dwelt  on  Martha's  Is- 
land, narrated  by  Mr.  May  hew  in  his  In- 
dian Converts.  Her  husband  and  herself 
had  buried  their  first  five  children  succes* 
sively  in  spite  of  their  exertions  to  save  them^ 
A  sixth  was  born  to  them  a  few  years  be- 
fore the  English  settled  on  the  island.  The 
mother  being  then  greatly  distressed  with 
fear  that  she  should  lose  this  child,  as  she 
had  done  the  former,  and  utterly  despairing 
of  any  help  from  such  means  as  had  been 
formerly  tried  without  any  success,  as  soon 
as  she  was  able,  with  a  sorrowful  heart  took 
him  up,  and  went  out  into  the  field,  that  she 
might  there  weep  out  her  sorrow.  But  while 
she  was  there,  musing  on  the  insufficiency  of 
human  help,  she  found  it  powerfully  sug- 
gested to  her  mind,  that  there  is  one  AU 
mighty  God  to  be  prayed  to ;  that  this  God 
hath  created  all  things  that  we  see,  and  that 
the  God  that  had  given  being  to  herself  and 
all  other  people,  and  had  given  her  child  to 
her,  was  able  to  preserve  and  continue  his 
life.  On  this  she  resolved  that  she  would  se^k 
to  God  for  that  mercy,  and  did  so  accord- 


LEC.  11.]  THE  ETHIOPIAN  EUNUCH.  439 

ingly.  The  issue  was  that  the  child  lived, 
and  afterwards  became  a  Minister  of  the 
Gospel.  His  mother  finding  her  prayer  thus 
answered,  dedicated  her  son,  thus  spared  to 
that  God  to  whom  she  had  prayed.  After 
doing  this,  she  early  informed  him  of  it,  and  did 
as  far  as  she  could,  educate  him  accordinir- 
\y.  She  was,  however,  a  heathen,  who  had 
never  heard  of  the  true  God ;  but  she  and 
her  son  were  chosen  vessels.  In  God's  own 
time  the  Gospel  reached  the  island,  and  she 
was  one  of  the  first  converts  to  the  faith. 

The  history  of  the  Church  abounds  with 
cases  equally  strong.  Thus,  in  Corinth, 
God  encouraged  Paul,  and  supported  him, 
because  he  had  much  people  in  the  city 
He  sends  the  Gospel  to  the  heirs  of  life,  or 
brings  them  to  Christian  lands. 

2.  The  subject  teaches  us  the  connexion 
between  the  use  of  means,  and  God  s  bles- 
sing. 

The  Eunuch  was  reading  the  Scriptures, 
wl^en  he  was  met  by  Phihp.  His  employ- 
ment fitted  him  more  particularly  for  listen- 
ing to  the  preaching  of  Christ  and  him  cru- 
cified. Thus  it  is,  that  all  the  means  of 
God's  institution,  in  their  nature,  are  calcu- 


140  THE  CONVERSION  OF  [leC.  H. 

iated  for  producing  attention  and  obedience 
to  the  word  of  God.  Having  explained  my 
views  on  this  subject  on  another  occasion*, 
it  is  unnecessary  to  enlarge  here. 

3.  We  see  in  the  conversion  of  the  Eunuch, 
that  the  direct  tendency  of  real  religion,  is 
to  produce  cheerfulness  and  joy.  He  went 
on  his  way  rejoicing. 

His  case  was  not  a  singular  one.  The 
grace  of  God,  exactly  as  its  power  is  expe- 
rienced in  the  heart,  fills  the  believer  with 
gladness.  But  there  is  in  him  still  a  body 
of  sin  and  death,  which  mars  his  comfort, 
and  impairs  his  enjoyment.  His  sorrow, 
however,  you  will  recollect,  is  the  result 
of  sin,  not  of  grace.  "  Wisdom's  ways  are 
'•'  ways  of  pleasantness,  and  all  her  paths 
''  are  peace."  The  believer  alone  knows, 
in  his  own  experience,  the  meaning  and 
force  of  the  poet's  words,  "  the  joy  of  grief;" 
grief  for  sin,  but  joy  in  redemption  from  sin. 
The  world  can  behold  only  the  trials  of  the. 
children  of  God.  They  cannot  enter  into 
their  hearts,  and  see  their  consolations  and 
enjoyments.  Nothing  but  real  religion  can 
impart  happiness  to  man,  because  nothing 

b  Lecture  i. 


tEC.  II.]        THE  ETHIOPIAN  EUNUCH.  441 

else  is  suited  to  his  constitution  and  intelli- 
gent nature.  He  is  composed  of  body  and 
soul,  and  exists  not  merely  for  a  day,  but  is 
destined  to  exist  beyond  the  grave  through- 
out eternity.  The  grace  of  God  alone  can 
satisfy  his  boundless  desires,  by  making  him 
a  partaker  of  immortal  glory.  Well  then 
may  they  who  have  this  hope  rejoice  in  the 
Lord,  and  joy  in  the  God  of  their  salvation. 
What  though  they  are  called  to  suffer  in  the 
world,  their  reward  in  eternity  is  sure,  and 
will  more  than  counterbalance  their  suffer- 
ings. In  the  mean  time  their  fellowship  is 
with  the  Father,  and  his  Son  Jesus  Christ. 
They  walk  in  the  liberty  of  the  sons  of  God, 
and  enjoy  the  comforts  of  the  Holy  Ghost, 
They  have  not  received  the  spirit  of  bond- 
age again  to  fear ;  but  the  spirit  of  adoption, 
whereby  they  cry  Abba,  Father.  As  chil- 
dren, they  can  come  with  boldness  to  the 
throne  of  grace,  to  obtain  mercy  and  find  grace 
to  help  in  every  time  of  need.  Goodness 
and  mercy  follow  them  all  the  days  of  their 
lives,  and  they  shall  dwell  in  the  house  of 
the  Lord  for  ever.  Amen. 
VOL.  u.  56 

FINIS. 


i.1^ 


ERRATA. 

ije  28,  Note,  for  Minucii  Feliciis,  read  Minucii  Felicis. 

114,  line  5  from  top,  for  in  this  ivay  sins  are  covered^  read  in  this  wai) 

our  sins  are  covered. 
117,  line  8  from  top,  for  brings  along  ivilh  its  own  delight,  read  brings 

along  with  it  its  own  delight. 
149,  line  9  from  bottom,  for  transgressed  read  advanced 
309,  for  Hosea  v.  14.  read  Hosea  v.  15. 
3G7,  line  7  from  bottom,  for  baffle  read  trijfe. 


.^ 


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